•^T 


; 


A. 


PELE  AND  HIIAKA 

A  Myth  From  Hawaii 

BY 
NATHANIEL  B.  EMERSON,  A.  M.,  M.  D. 

HONOLULU,  HAWAII 

Author  of  The  Long  Voyages  of  the  Ancient  Hawaiians,  and  of 

Unwritten  Literature  of  Hawaii,  Translator  of 

David  Male's  Hawaiian  Antiquities 


PRINTED  BY 

Honolulu 

1915 


Copyright,   1915,  by 
N.    B.    EMERSON. 


Published    March,    1915. 


TO 
HER  MAJESTY  LILIUOKALANI 

AND 

HER  BELOVED  HAWAIIAN 
PEOPLE 


PELE  AND  HIIAKA — A  MYTH 


PREFACE 

|HE  story  of  Pele  and  her  sister  Hiiaka  stands  at  the 
fountain-head  of  Hawaiian  myth  and  is  the  matrix 
from  which  the  unwritten  literature  of  Hawaii  drew 
its  life-blood.  The  material  for  the  elaboration  of 
this  story  has,  in  part,  been  found  in  serial  contributions  to  the 
Hawaiian  newspapers  during  the  last  few  decades ;  in  part,  gath- 
ered by  interviews  with  the  men  and  women  of  the  older  regime, 
in  whose  memory  it  has  been  stored  and,  again,  in  part,  it  has 
been  supplied  by  papers  solicited  from  intelligent  Hawaiians. 
The  information  contained  in  the  notes  has  been  extracted  by 
viva  voce  appeal  to  Hawaiians  themselves.  These  last  two  sour- 
ces of  information  will  soon  be  no  longer  available. 

Merely  as  a  story,  this  myth  of  Pele  and  her  kindred  may  be 
deemed  to  have  no  compelling  merit  that  should  attract  one  to 
its  reading.  The  cycle  of  world-myth  already  gathered  from  the 
rising  to  the  setting  of  the  sun,  from  the  north  pole  to  the  south 
pole,  is  quite  vast  enough,  and  far  in  excess  of  the  power  of  any 
one  scholar  to  master  and  digest.  It  contains  enough  pretty 
stories,  in  all  conscience,  to  satisfy  the  demands  of  the  whole 
raft  of  storiologists  and  penny-a-liners,  ever  on  the  alert  to  cram 
the  public  with  new  sensations,  without  making  it  necessary  to 
levy  upon  Hawaii  for  her  little  contribution. 

It  is  not  from  a  disposition  to  pander  to  any  such  appetite  that 
the  writer  has  drudged  through  many  long  years  in  collecting  and 
giving  literary  shape  to  the  material  herein  presented.  The  peo- 
ple who  settled  the  Hawaiian  group  of  islands  are  recognized 
as  having  occupied  a  unique  station,  one  so  far  removed  from 
the  center  and  vortex  of  Polynesian  activity  as  to  enable  them 
to  cast  a  highly  important  side-light  on  many  of  the  problems 
yet  unsolved,  that  are  of  interest  to  ethnologists  and  philologists 
and  that  still  enshroud  the  Polynesian  race. 

Hawaii  rejoiced  in  a  Kamehameha,  who,  with  a  strong  hand, 
welded  its  discordant  political  elements  into  one  body  and  made 
of  it  a  nation.  But  it  was  denied  a  Homer  capable  of  voicing 
its  greatest  epic  in  one  song.  The  myth  of  the  volcanic  queen, 
like  every  other  important  Hawaiian  myth,  has  been  handled  by 
many  poets  and  raconteurs,  each  from  his  own  point  of  view, 
influenced,  no  doubt,  by  local  environment ;  but  there  never  stood 


VI  PELE  AND  HIIAKA — A  MYTH 

forth  one  singer  with  the  supreme  power  to  symphonize  the  jar- 
ring notes  and  combine  them  into  one  concordant  whole.  This 
fact  is  a  tribute  to  the  independent  attitude  of  Hawaii's  geo- 
graphical units  as  well  as  to  its  scattered  minstrelsy. 

This  book  does  not  offer  itself  as  a  complete  history  of  Pele; 
it  does  not  even  assume  to  present  all  the  oli,  mele,  and  pule  that 
deal  with  the  great  name  of  Pele.  There  were  important  events 
in  her  life  that  will  receive  but  incidental  mention.  Of  such  is 
the  story  of  Pele's  relations  with  the  swine-god  Kama-pua'a.  As 
indicated  in  the  title,  the  author  confines  his  attention  almost 
wholly  to  the  story  of  Pele's  relations  with  Prince  Lohiau  of 
Haena,  in  which  the  girl  Hiiaka  became  involved  as  an  accessory. 

It  was  inevitable  that  such  a  myth  as  that  of  Pele  should  draw 
to  it  and,  like  an  ocean-reef,  become  the  stranding  ground  of  a 
great  mass  of  flotsam  and  jetsam  poetry  and  story.  Especially 
was  this  true  of  those  passional  fragments  of  Hawaiian  mele  and 
oli,  which,  without  this,  would  not  easily  have  found  a  concrete 
object  to  which  they  might  attach  themselves. 

It  matters  not  whether  the  poet-philosopher,  deep  pondering 
on  the  hot  things  of  love,  hit  upon  Pele  as  the  most  striking  and 
appropriate  character  to  serve  his  purpose  and  to  wear  his  gar- 
ment of  passionate  song  and  story,  or,  whether  his  mind,  working 
more  objectively,  took  Nature's  suggestion  and  came  to  realize 
that,  in  the  wild  play  of  the  volcanic  forces,  he  had  exemplified 
before  him  a  mighty  parable  of  tempestuous  love.  Certain  it  is 
that  the  volcano  was  antecedent  to  the  poet  and  his  musings, 
and  it  seems  more  reasonable  to  suppose  that  from  it  came 
the  first  suggestion  and  that  his  mind,  as  by  a  flash  of  inspira- 
tion, began  its  subjective  work  as  the  result  of  what  he  saw 
going  on  before  his  eyes. 

The  Hawaiian  to  whose  memory  was  committed  the  keeping 
of  an  old  time  mele  regarded  it  as  a  sacred  trust,  to  be  transmit- 
ted in  its  integrity;  and  he  was  inclined  to  look  upon  every  dif- 
ferent and  contradictory  version  of  that  mele  as,  in  a  sense,  an 
infringement  of  his  preserve,  a  desecration  of  that  sacred  thing 
which  had  been  entrusted  to  him.  It  resulted  from  this  that  such 
a  thing  as  a  company  of  haku-mele  (poets  or  song-makers)  con- 
ferring together  for  the  purpose  of  settling  upon  one  authorita- 
tive version  of  a  historic  mele  was  an  impossibility. 

It  is  a  misfortune  when  the  myth-cycle  of  any  people  or  country 
is  invaded  for  exploitation  by  that  class  of  writers  whose  sole 
object  is  to  pander,  or  cater — to  use  a  softer  term — to  the  public 


PELE  AND  HIIAKA — A  MYTH  VII 

taste  for  novelty  and  sensation,  before  that  cycle  has  been  can- 
vassed and  reported  upon  by  students  who  approach  it  in  a 
truthful  yet  sympathetic  spirit.  In  other  words:  plain  exposition 
should  come  before  sensational  exploitation.  To  reverse  the 
order  would  be  as  undesirable  as  to  have  Miinchausen  gain  the 
ear  of  the  public  before  Mungo  Park,  Livingston,  Stanley,  Cook, 
or  Vancouver  had  blazed  the  way  and  taken  their  observations. 

Fortunately  for  Hawaii,  the  spirit  of  the  times  has  set  its  face 
like  a  flint  against  this  sort  of  sensation-mongering,  and  if  a 
Miinchausen  were  now  to  claim  the  public  ear  he  would  have 
the  searchlight  of  scientific  investigation  turned  upon  him  as 
pitilessly  as  it  was  done  in  the  case  of  an  alleged  claim  to  the 
discovery  of  the  north  pole. 

It  is  a  satisfaction  to  the  author,  after  having  accomplished 
his  pioneer  work  of  opening  up  a  new  domain,  to  bid  the  public 
enter  in  and  enjoy  the  delicious  lehua  parks  once  claimed  by  the 
girl  Hiiaka  as  her  own ;  and  he  can  assure  them  that  there  yet 
remain  many  coverts  that  are  full  of  charm  which  are  to  this 
day  unravaged  by  the  fires  of  Pele. 

Thanks,  many  thanks,  are  due  from  the  author — and  from  us 
all — to  the  men  and  women  of  Hawaiian  birth  whose  tenacious 
memories  have  served  as  the  custodians  of  the  material  herein 
set  forth,  but  who  have  ungrudgingly  made  us  welcome  to  these 
remainder  biscuits  of  mythological  song  and  story,  which,  but 
for  them,  would  have  been  swallowed  up  in  the  grave,  unvoiced 
and  unrecorded. 

N.  B.  EMERSON. 


PELE  AND  HIIAKA — A  MYTH  IX 


INTRODUCTION 

CCORDING  to  Hawaiian  myth,  Pele,  the  volcanic 
fire-queen  and  the  chief  architect  of  the  Hawaiian 
group,  was  a  foreigner,  born  in  the  mystical  land  of 
Kuai-he-lani,  a  land  not  rooted  and  anchored  to  one 
spot,  but  that  floated  free  like  the  Fata  Morgana,  and  that  showed 
itself  at  times  to  the  eyes  of  mystics,  poets  and  seers,  a  garden 
land,  clad  with  the  living  glory  of  trees  and  habitations — a  vision 
to  warm  the  imagination.  The  region  was  known  as  Kahiki 
(Kukulu  o  Kahiki),  a  name  that  connotes  Java  and  that  is  asso- 
ciated with  the  Asiatic  cradle  of  the  Polynesian  race. 

Pele's  mother  was  Haumea,  a  name  that  crops  up  as  an  ances- 
tor in  the  hoary  antiquity  of  the  Hawaiian  people,  and  she  was 
reputed  to  be  the  daughter  of  Kane-hoa-lani. 

Pele  was  ambitious  from  childhood  and  from  the  earliest  age 
made  it  her  practice  to  stick  close  to  her  mother's  fireplace  in 
company  with  the  fire-keeper  Lono-makua,  ever  watchful  of 
his  actions,  studious  of  his  methods — an  apprenticeship  well  fit- 
ted to  serve  her  in  good  stead  such  time  as  she  was  to  become 
Hawaii's  volcanic  fire-queen.  This  conduct  drew  upon  Pele  the 
suspicion  and  illwill  of  her  elder  sister  Na-maka-o-ka-ha'i,  a  sea- 
goddess,  who,  fathoming  the  latent  ambition  of  Pele,  could  not 
fail  to  perceive  that  its  attainment  would  result  in  great  commo- 
tion and  disturbance  in  their  home-land. 

Her  fears  and  prognostications  proved  true.  Namaka,  return- 
ing from  one  of  her  expeditions  across  the  sea,  found  that  Pele, 
taking  advantage  of  her  absence,  had  erupted  a  fiery  deluge  and 
smothered  a  portion  of  the  home-land  with  aa. 

It  would  have  gone  hard  with  Pele ;  but  mother  Haumea  bade 
her  take  refuge  in  the  fold  (pola)  of  Ka-moho-alii's  malo.  Now 
this  elder  brother  of  Pele  was  a  deity  of  great  power  and  author- 
ity, a  terrible  character,  hedged  about  with  tabus  that  restricted 
and  made  difficult  the  approach  of  his  enemies.  Such  a  refuge 
could  only  be  temporary,  and  safety  was  to  be  assured  only  by 
Pele's  removal  from  her  home  in  the  South  land,  and  that  meant 
flight.  It  was  accomplished  in  the  famed  mythical  canoe  Honua- 
i-a-kea. 

The  company  was  a  distinguished  one,  including  such  godlike 
beings  as  Ka-moho-alii,  Kane-apua,  Kane-milo-hai  and  many 


X  PELE  AND  HIIAKA — A  MYTH 

other  relations  of  Pele,  the  youngest,  but  not  the  least  important, 
of  whom  was  the  girl  Hiiaka,  destined  to  be  the  heroine  of  the 
story  here  unfolded  and  of  whom  it  was  said  that  she  was  born 
into  the  world  as  a  clot  of  blood  out  of  the  posterior  fontanelle 
(nunoi)  of  her  mother  Haumea,  the  other  sisters  having  been 
delivered  through  the  natural  passage. 

The  sailing  course  taken  by  Pele's  company  brought  them  to 
some  point  northwest  of  Hawaii,  along  that  line  of  islets,  reefs, 
and  shoals  which  tail  off  from  Hawaii  as  does  the  train  of  a 
comet  from  its  nucleus.  At  Moku-papapa  Pele  located  her  bro- 
ther Kane-milo-hai,  as  if  to  hold  the  place  for  her  or  to  build 
it  up  into  fitness  for  human  residence,  for  it  was  little  more  than 
a  reef.  Her  next  stop  was  at  the  little  rock  of  Nihoa  that  lifts 
its  head  some  eight  hundred  feet  above  the  ocean.  Here  she 
made  trial  with  the  divining  rod  Paoa,  but  the  result  being  un- 
favorable, she  passed  on  to  the  insignificant  islet  of  Lehua  which 
clings  like  a  limpet  to  the  flank  of  Niihau.  In  spite  of  its  small- 
ness  and  unfitness  for  residence,  Pele  was  moved  to  crown  the 
rock  with  a  wreath  of  kau-no'a,  while  Hiiaka  contributed  a  chap- 
let  of  lehua  which  she  took  from  her  own  neck,  thus  christening 
it  for  all  time.  The  poet  details  the  itinerary  of  the  voyage  in 
the  following  graphic  lines: 

KE  KAAO  A  PELE  i  HAAWI  IA  KA-MOHO-ALII  i  KA 
HAALELE  ANA  IA  KAHIKI 

Ku  makou  e  hele  me  ku'u  mau  pokil  aloha, 

Ka  aina  a  makou  i  ike  ole  ai  malalo  aku  nei, 

A'e  makou  me  ku'u  poki'i,  kau  i  ka  wa'a ; 

No'iau  ka  hoe  a  Ka-moho-alii ; 

A'ea'e,  kau  i  ka  nalu — 

He  nalu  haki  kakala, 

He  nalu  e  imi  ana  i  ka  aina  e  hiki  aku  ai. 

O  Nihoa  ka  aina  a  makou  i  pae  mua  aku  ai : 

Lele  a'e  nei  makou,  kau  i  uka  o  Nihoa. 

O  ka  hana  no  a  ko'u  poki'i,  a  Kane-apua, 

O  ka  hooili  i  ka  ihu  o  ka  wa'a  a  nou  i  ke  kai : 

Waiho  anei  o  Ka-moho-alii  ia  Kane-apua  i  uka  o  Nihoa. 

No'iau  ka  hoe  a  Ka-moho-alii 

A  pae  i  ka  aina  i  kapa  ia  o  Lehua. 


PELE  AND  HIIAKA — A  MYTH  XI 

TRANSLATION 

PELE'S  ACCOUNT  TO  KAMOHOALII  OF  THE  DEPARTURE 
FROM  KAHIKI 

We  stood  to  sail  with  my  kindred  beloved 

To  an  unknown  land  below  the  horizon ; 

We  boarded  —  my  kinsmen  and  I  —  our  craft, 

Our  pilot  well  skilled,  Ka-moho-alii. 

Our  craft  o'ermounted  and  mastered  the  waves; 

The  sea  was  rough  and  choppy,  but  the  waves 

Bore  us  surely  on  to  our  destined  shore — 

The  rock  Nihoa,  the  first  land  we  touched; 

Gladly  we  landed  and  climbed  up  its  cliffs. 

Fault  of  the  youngster,  Kane-apua, 

He  loaded  the  bow  till  it  ducked  in  the  waves ; 

Ka-moho-alii  marooned  the  lad, 

Left  the  boy  on  the  islet  Nihoa 

And,  pilot  well  skilled,  he  sailed  away 

Till  we  found  the  land  we  christened  Lehua. 

When  they  had  crowned  the  desolate  rock  with  song  and 
wreath,  Ka-moho-alii  would  have  steered  for  Niihau,  but  Pele, 
in  a  spasm  of  tenderness  that  smiles  like  an  oasis  in  her  life,  ex- 
claimed, "How  I  pity  our  little  brother  who  journeyed  with  us 
till  now !"  At  this  Ka-moho-alii  turned  the  prow  of  the  canoe  in 
the  direction  of  Nihoa  and  they  rescued  Kane-apua  from  his 
seagirt  prison.  Let  the  poet  tell  the  story: 

Hui  (a)  iho  nei  ka  wa'a  a  Ka-moho-alii 

E  kii  ana  i  ko  lakou  pokii,  ia  Kane-apua,  i  Nihoa. 

Pili  aku  nei  ka  wa'a  o  Ka-moho-alii  i  uka  nei  o  Nihoa, 

Kahea  aku  nei  i  ko  lakou  pokii,  ia  Kane-apua, 

E  kau  aku  ma  ka  pola  o  ka  wa'a. 

Hui  iho  nei  ka  ihu  o  ka  wa'a  o  Ka-moho-alii  — 

He  wa'a  e  holo  ana  i  Niihau, 

Kau  aku  nei  o  Ka-moho-alii  i  ka  laau,  he  paoa,  (6) 

(o)     Hui,  an  elided  form  of  huli,  the  I  being  dropped. 

(6)     Pooa.     One  Hawaiian  says  this  should  be  pahoa.     (Paulo  Hokii.) 

The  Paoa  mentioned  in  verse  eight  was  a  divining  rod  used  to  determine 
the  suitability  of  any  spot  for  Pele's  excavations.  The  land  must  be  proof 
against  the  entrance  of  sea  water.  It  also  served  aa  a  spade  in  excavating 
for  a  volcanic  crater. 

When  a  suitable  place  was  finally  discovered  on  Hawaii,  the  Paoa  staff 
was  planted  in  Panaewa  and  became  a  living  tree,  multiplying  itself  until 
it  was  a  forest.  The  writer's  informant  says  that  it  Is  a  tree  known  to 
the  present  generation  of  men.  "I  have  seen  sticks  cut  from  It,"  said  he, 
"but  not  the  living  tree  Itself." 


XII  PELE  AND  HIIAKA — A  MYTH 

E  imi  ana  i  ko  lakou  aina  e  noho  ai,  o  Kauai : 

Aole  na'e  i  loa'a. 

Kau  mai  la  o  Ka-moho-alii  i  ka  laau,  he  paoa; 

O  Ahu  (c)  ka  aina. 

la  ka  ana  iho  nei  o  lakou  i  Alia-pa'akai, 

Aole  na'e  he  aina. 

TRANSLATION 

Ka-moho-alii  turned  his  canoe 

To  rescue  lad  Kane  from  Nihoa. 

Anon  the  craft  lies  off  Nihoa's  coast; 

They  shout  to  the  lad,  to  Kane-apua, 

Come  aboard,  rest  with  us  on  the  pola.  (</) 

Ka-moho-alii  turns  now  his  prow, 

He  will  steer  for  the  fertile  Niihau. 

He  sets  out  the  wizard  staff  Paoa, 

To  test  if  Kauai's  to  be  their  home; 

But  they  found  it  not  there. 

Once  more  the  captain  sails  on  with  the  rod, 

To  try  if  Oahu's  the  wished  for  land: 

They  thrust  in  the  staff  at  Salt  Lake  Crater, 

But  that  proved  not  the  land  of  their  promise. 

Arrived  at  Oahu,  Ka-moho-alii,  who  still  had  Pele  in  his 
keeping,  left  the  canoe  in  charge  of  Holoholo-kai  and,  with  the 
rest  of  the  party,  continued  the  journey  by  land.  The  witchery  of 
the  Paoa  was  appealed  to  from  time  to  time,  as  at  Alia-pa'akai, 
Puowaena  (Punchbowl  Hill),  Leahi  (Diamond  Head),  and  lastly 
at  Makapu'u  Point,  but  nowhere  with  a  satisfactory  response. 
(The  words  of  Pele  in  the  second  verse  of  the  kaao  next  to  be 
given  lead  one  to  infer  that  she  must  for  a  time  have  entertained 
the  thought  that  they  had  found  the  desired  haven  at  Pele-ula — 
a  small  land-division  within  the  limits  of  the  present  city  of 
Honolulu.)  Let  the  poet  tell  the  story: 

Ke  ku  nei  makou  e  imi  kahi  e  noho  ai 

A  loa'a  ma  Pele-ula: 

O  Kapo-ula-kina'u  ka  wahine; 

(o)  O  Ahu.  The  particle  o  la  not  yet  Joined  to  Its  substantive,  as  In 
Oahu,  the  form  we  now  have. 

(d)     Pola,  the  raised  platform  In  the  waist  of  the  canoe,  a  place  of  honor. 


PELE  AND  HIIAKA — A  MYTH  XIII 

A  loa'a  i  ka  lae  kapu  o  Maka-pu'u. 

Ilaila  pau  ke  kuleana; 

Imi  ia  Kane-hoa-lani, 

A  loa'a  i  ka  lae  o  Maka-hana-loa. — 

He  loa  ka  uka  o  Puna : 

Elua  kaua  i  ke  kapa  hookahi. 

Akahi  au  a  ike — haupu  mau,  walohia  wale: 

E  Kane-hoa-lani,  e-e! 

E  Kane-hoa-lani,  e-e! 

Aloha  kaua! 

Kau  ka  hoku  hookahi,  hele  i  ke  ala  loa! 

Aloha  kama  kuku  kapa  a  ka  wahine! 

He  wahine  lohiau,  nana  i  ka  makani ; 

He  makani  lohiau,  haupu  mai  oloko! 

• 

TRANSLATION 

We  went  to  seek  for  a  biding  place, 

And  found  it,  we  thought,  in  Pele-ula — 

Dame  Kapo — she  of  the  red-pied  robe — 

Found  it  in  the  sacred  cape,  Maka-pu'u; 

The  limit  that  of  our  journey  by  land. 

We  looked  then  for  Kane-hoa-lani 

And  found  him  at  Maka-hana-loa. 

Far  away  are  the  uplands  of  Puna; 

One  girdle  still  serves  for  you  and  for  me. 

Never  till  now  such  yearning,  such  sadness! 

Where  art  thou,  Kane-hoa-lani? 

O  Father  Kane,  where  art  thou? 

Hail  to  thee,  O  Father,  and  hail  to  me! 

When  rose  the  pilot-star  we  sailed  away. 

Hail,  girl  who  beats  out  tapa  for  women — 

The  home-coming  wife  who  watches  the  wind, 

The  haunting  wind  that  searches  the  house ! 

The  survey  of  Oahu  completed,  and  Kamoho-alii  having  re- 
sumed command  of  the  canoe,  Pele  uttered  her  farewell  and  they 
voyaged  on  to  the  cluster  of  islands  of  which  Maui  is  the  center : 

Aloha,  Oahu,  e-e! 

E  huli  ana  makou  i  ka  aina  mamua  aku, 

Kahi  a  makou  e  noho  ai. 


XIV  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

Farewell  to  thee,  Oahu! 

We  press  on  to  lands  beyond, 

In  search  of  a  homing  place. 

Repeated  trial  with  the  divining  rod,  Paoa,  made  on  the  west- 
ern part  of  Maui  as  well  as  on  the  adjoining  islands  of  Molokai 
and  Lanai  proving  unsatisfactory,  Pele  moved  on  to  the  explora- 
tion of  the  noble  form  of  Hale-a-ka-la  that  domes  East  Maui,  with 
fine  hope  and  promise  of  success.  But  here  again  she  was  dis- 
satisfied with  the  result.  She  had  not  yet  delivered  herself 
from  the  necessity  of  protection  by  her  kinsman,  Ka-moho-alii : 
"One  girdle  yet  serves  for  you  and  for  me,"  was  the  note  that 
still  rang  out  as  a  confession  of  dependence,  in  her  song. 

While  Pele  was  engaged  in  her  operations  in  the  crater  of 
Hale-a-ka-la,  her  inveterate  enemy  Na-maka-o-ka-ha'i,  who  had 
trailed  her  all  the  way  from  Kahiki  with  the  persistency  of  a 
sea-wolf,  appeared  in  the  offing,  accompanied  by  a  sea-dragon 
named  Ha-ui. 

The  story  relates  that,  as  Na-maka-o-ka-ha'i  passed  the  sand- 
spit  of  Moku-papapa,  Kane-milo-hai,  who,  it  will  be  remembered, 
had  been  left  there  in  charge  as  the  agent  of  Pele,  hailed  her  with 
the  question:  "Where  are  you  going  so  fast?" 

"To  destroy  my  enemy,  to  destroy  Pele,"  was  her  answer. 

"Return  to  Kahiki,  lest  you  yourself  be  destroyed,"  was  the 
advice  of  Kane-milo-hai. 

Pele,  accepting  the  gage  thrown  down  by  Na-maka-o-kaha'i, 
with  the  reluctant  consent  of  her  guardian  Ka-moho-alii,  went 
into  battle  single-handed.  The  contest  was  terrific.  The  sea- 
monster,  aided  by  her  dragon  consort,  was  seemingly  victorious. 
Dismembered  parts  of  Pele's  body  were  cast  up  at  Kahiki-nui, 
where  they  are  still  pointed  out  as  the  bones  of  Pele  (na  iwi  o 
Pele.}  (She  was  only  bruised).  Ka-moho-alii  was  dismayed 
thinking  Pele  to  have  been  destroyed; — but,  looking  across  the 
Ale-nui-haha  channel,  he  saw  the  spirit-form  of  Pele  flaming  in 
the  heavens  above  the  summits  of  Mauna-loa  and  Mauna-kea. 
As  for  Na-maka-o-ka-ha'i,  she  retired  from  the  battle  exultant, 
thinking  that  her  enemy  Pele  was  done  for:  but  when  she  re- 
ported her  victory  to  Kane-milo-hai,  that  friend  of  Pele  pointed 
to  the  spirit  body  of  Pele  glowing  in  the  heavens  as  proof  that 
she  was  mistaken.  Namaka  was  enraged  at  the  sight  and  would 


PELE  AND  HIIAKA — A  MYTH  XV 

have  turned  back  to  renew  the  conflict,  but  Kane-milo-hai  dis- 
suaded her  from  this  foolhardy  undertaking,  saying,  "She  is 
invincible;  she  has  become  a  spirit." 

The  search  for  a  home-site  still  went  on.  Even  Hale-a-ka-la 
was  not  found  to  be  acceptable  to  Pele's  fastidious  taste.  Ac- 
cording to  one  account  it  proved  to  be  so  large  that  Pele  found 
herself  unable  to  keep  it  warm.  Pele,  a  goddess  now,  accordingly 
bade  adieu  to  Maui  and  its  clustering  isles  and  moved  on  to 
Hawaii. 

HE  KAAO  NA  PELE,  i  HAALELE  AI  IA  MAUI 

Aloha  o  Maui,  aloha,  e! 
Aloha  o  Moloka'i,  aloha,  e! 
Aloha  o  Lana'i,  aloha,  e! 
Aloha  o  Kaho'olawe,  aloha,  e! 
Ku  makou  e  hele,  e! 

0  Hawaii  ka  ka  aina 

A  makou  e  noho  ai  a  mau  loa  aku; 

Ke  ala  ho'i  a  makou  i  hiki  mai  ai, 

He  ala  paoa  ole  ka  Ka-moho-alii, 

Ko  Pele,  ko  Kane-milo-hai,  ko  Kane-apua, 

Ko  Hiiaka — ka  no'iau — i  ka  poli  o  Pele, 

1  hiki  mai  ai. 

TRANSLATION 
PELE'S  FAREWELL  TO  MAUI 

Farewell  to  thee,  Maui,  farewell! 
Farewell  to  thee,  Moloka'i,  farewell! 
Farewell  to  thee,  Lana'i,  farewell! 
Farewell  to  thee,  Kaho'olawe,  farewell! 
We  stand  all  girded  for  travel: 
Hawaii,  it  seems,  is  the  land 
On  which  we  shall  dwell  evermore. 
The  route  by  which  we  came  hither 
Touched  lands  not  the  choice  of  Paoa; — 
'Twas  the  route  of  Ka-moho-alii, 
Of  Pele  and  Kane-milo-hai, 
Route  traveled  by  Kane-apua,  and  by 
Hiiaka,  the  wise,  the  darling  of  Pele. 

Pele  and  her  company  landed  on  Hawaii  at  Pua-ko,  a  desolate 


XVI  PELE  AND  HIIAKA — A  MYTH 

spot  between  Kawaihae  and  Kailua.  Thence  they  journeyed 
inland  until  they  came  to  a  place  which  they  named  Moku-aweo- 
weo — not  the  site  of  the  present  crater  of  that  name,  but — situ- 
ated where  yawns  the  vast  caldera  of  Kilauea.  It  was  at  the 
suggestion  of  Ku-moku-halii  and  Keawe-nui-kau  of  Hilo  that 
the  name  was  conferred.  They  also  gave  the  name  Mauna-loa 
to  the  mountain  mass  that  faced  them  on  the  west,  "because," 
said  they,  "our  journey  was  long." 

Night  fell  and  they  slept.  In  the  morning,  when  the  elepaio 
uttered  its  note,  they  rose  and  used  the  Paoa  staff.  The  omens 
were  favorable,  and  Pele  decided  that  this  was  the  place  for  her 
to  establish  a  permanent  home. 

The  people  immediately  began  to  set  out  many  plants  valuable 
for  food ;  among  them  a  variety  of  kalo  called  aweii,  well  suited 
for  upland  growth;  the  ulu  (bread-fruit};  the  maia  (banana); 
the  pala-a  (an  edible  fern)  ;  the  awa  (Piper  methysticum)  and 
other  useful  plants. 

The  land  on  the  Hilo  side  of  Kilauea,  being  in  the  rain  belt, 
is  fertile  and  well  fitted  for  tillage.  The  statement,  however, 
that  Kilauea,  or  its  vicinity,  became  the  place  of  settlement  for 
any  considerable  number  of  people  cannot  be  taken  literally. 
The  climatic  conditions  about  Kilauea  are  too  harsh  and  untropi- 
cal  to  allow  either  the  people  or  the  food  plants  of  Polynesia  to 
feel  at  home  in  it.  The  probability  is  that  instead  of  being  gath- 
ered about  Kilauea,  they  made  their  homes  in  the  fat  lands  of 
lower  Puna  or  Hilo. 

Pele,  on  her  human  side  at  least,  was  dependent  for  support 
and  physical  comfort  upon  the  fruits  of  the  earth  and  the  climatic 
conditions  that  made  up  her  environment.  Yet  with  all  this,  in 
the  narrative  that  follows  her  relations  to  humanity  are  of  that 
exceptional  character  that  straddle,  as  it  were,  that  border  line 
which  separates  the  human  from  the  superhuman,  but  for  the 
most  part  occupy  the  region  to  the  other  side  of  that  line,  the 
region  into  which  if  men  and  women  of  this  work-a-day  world 
pass  they  find  themselves  uncertain  whether  the  beings  with 
whom  they  converse  are  bodied  like  themselves  or  made  up  of 
some  insubstantial  essence  and  liable  to  dissolve  and  vanish  at 
the  touch. 


PELE  AND  HIIAKA — A  MYTH  1 

CHAPTER  I 
PELE  IN  THE  BOSOM  OF  HER  FAMILY 

Once,  when  Pele  was  living  in  the  pit  of  Kilauea,  she  roused 
up  from  her  couch  on  the  rough  hearth-plate  and  said  to  hef 
sisters,  "Let  us  make  an  excursion  to  the  ocean  and  enjoy  our- 
selves, open  the  opihi  shells  and  sea-urchins,  hunt  for  small  squid 
and  gather  sea-moss." 

To  this  all  joyfully  assented,  saying,  "Yes,  let  us  go." 

The  sisters  formed  quite  a  procession  as  they  tramped  the  nar- 
row downhill  path  until  they  came  to  the  hill  Pu'u-Pahoehoe — a 
place  in  the  lower  lands  of  Puna.  Pele  herself  did  not  visibly 
accompany  them  on  this  journey;  that  was  not  according  to  her 
custom :  she  had  other  ways  and  means  of  travel  than  to  plod 
along  a  dusty  road.  When,  however,  the  party  arrived  at  the 
rendezvous,  there,  sure  enough,  they  found  Pele  awaiting  them, 
ready  for  the  business  in  hand. 

In  the  midst  of  their  pleasurings  Pele  caught  sight  of  Hopoe 
and  Haena  as  they  were  indulging  in  an  al  fresco  dance  and  hav- 
ing a  good  time  by  the  Puna  sea.  She  was  greatly  pleased  and, 
turning  to  her  sisters,  said,  "Come,  haven't  you  also  got  some 
dance  that  you  can  show  off  in  return  for  this  entertainment  by 
Hopoe  and  her  companion?" 

They  all  hung  their  heads  and  said,  "We  have  no  hula." 

Hiiaka,  the  youngest,  had  stayed  behind  to  gather  lehua  flowers, 
and  when  she  came  along  laden  with  wreaths,  Pele  said  to  her, 
jestingly,  "I've  just  been  proposing  to  your  sisters  here  to  dance 
a  hula  in  response  to  that  of  Hopoe  and  her  fellow,  but  they  de- 
cline, saying  they  have  not  the  art.  I  suppose  it's  of  no  use  to 
ask  you,  you  are  so  small ;  but,  perhaps,  you've  got  a  bit  of  a 
song." 

"Yes,  I  have  a  song,"  Hiiaka  answered,  to  the  surprise  of  all. 

"Let  us  have  it,  then ;  go  on !"  said  Pele. 

Then  the  little  girl,  having  first  decorated  all  of  her  sisters  with 
the  wreaths,  beginning  with  Pele,  sang  as  follows : 

Ke  ha'a  la  Puna  i  ka  makani ; 

Ha 'a  ka  ulu  hala  i  Keaau ; 

Ha'a  Haena  me  Hopoe; 

Ha'a  ka  wahine, 

Ami  i  kai  o  Nana-huki,  la — 

Hula  le'a  wale, 

I  kai  o  Nana-huki,  e-e! 


2  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

Puna's  a-dance  in  the  breeze, 
The  hala  groves  of  Keaau  shaken: 
Haena  and  Hopoe  are  swaying; 
The  thighs  of  the  dancing  nymph 
Quiver  and  sway,  down  at  Nana-huki — 
A  dance  most  sightly  and  pleasing, 
Down  by  the  sea  Nana-huki. 

Pele  was  delighted.     "Is  that  all  you  have?"  she  asked. 

"I  have  somthing  more,"  said  the  girl. 

"Let  us  hear  it  then." 

Hiiaka  put  even  more  spirit  into  the  song  as  she  complied : 

O  Puna  kai  kuwa  i  ka  hala; 
Pae  ka  leo  o  ke  kai; 
Ke  lu,  la,  i  na  pua  lehua. 
Nana  i  kai  o  Hopoe, 
Ka  wahine  ami  i  kai 

0  Nana-huki,  la; 
Hula  le'a  wale, 

1  kai  o  Nana-huki,  e-e. 

TRANSLATION 

The  voice  of  Puna's  sea  resounds 
Through  the  echoing  hala  groves; 
The  lehua  trees  cast  their  bloom. 
Look  at  the  dancing  girl  Hopoe ; 
Her  graceful  hips  swing  to  and  fro, 
A-dance  on  the  beach  Nana-huki: 
A  dance  that  is  full  of  delight, 
Down  by  the  sea  Nana-huki. 

At  the  conclusion  of  this  innocent  performance — the  earliest 
mention  of  the  hula  that  has  reached  us — Hiiaka  went  to  stay 
with  her  friend  Hopoe,  a  person  whose  charm  of  character  had 
fascinated  the  imagination  of  the  susceptible  girl  and  who  had 
already  become  her  dearest  intimate,  her  inspiring  mentor  in 
those  sister  arts,  song,  poesy  and  the  dance. 

Pele  herself  remained  with  her  sister  Hiiaka-i-ka-pua-enaena 
(Hiiaka-of-the-fire-bloom),  and  presently  she  lay  down  to  sleep 


PELE  AND  HIIAKA — A  MYTH  3 

in  a  cave  on  a  smooth  plate  of  pahoehoe.  Before  she  slept  she 
gave  her  sister  this  command :  "Listen  to  me.  I  am  lying  down 
to  sleep;  when  the  others  return  from  fishing,  eat  of  the  fish,  but 
don't  dare  to  wake  me.  Let  me  sleep  on  until  I  wake  of  myself. 
If  one  of  you  wakes  me  it  will  be  the  death  of  you  all.  If  you 
must  needs  wake  me,  however,  call  my  little  sister  and  let  her  be 
the  one  to  rouse  me;  or,  if  not  her,  let  it  be  my  brother  Ke-o- 
wahi-maka-o-ka-ua — one  of  these  two." 

When  Ke-o-wahi-maka-o-ka-ua,  who  was  so  closely  related  to 
Pele  that  she  called  him  brother,  had  received  this  command  and 
had  seen  her  lapse  into  profound  sleep  he  went  and  reported  the 
matter  to  Hiiaka,  retailing  all  that  Pele  had  said.  "Strange  that 
this  havoc-producer  should  sleep  in  this  way,  and  no  bed-fellow !" 
said  Hiiaka  to  herself.  "Here  are  all  the  other  Hiiakas,  all  of 
equal  rank  and  merit !  Perhaps  it  was  because  my  dancing  pleased 
her  that  she  wishes  me  to  be  the  one  to  rouse  her." 

The  cavern  in  the  hill  Pahoehoe  in  which  Pele  lay  and  slept, 
wrapped  in  her  robe  (kapa-ahu),  remains  to  this  day. 

In  her  sleep  Pele  heard  the  far-off  beating  of  hula  drums,  and 
her  spirit-body  pursued  the  sound.  At  first  it  seemed  to  come 
from  some  point  far  out  to  sea;  but  as  she  followed,  it  shifted, 
moving  to  the  north,  till  it  seemed  to  be  off  the  beach  of  Waiakea, 
in  Hilo;  thence  it  moved  till  it  was  opposite  Lau-pahoehoe.  Still 
evading  her  pursuit,  the  sound  retreated  till  it  came  from  the 
boisterous  ocean  that  beats  against  the  shaggy  cliffs  of  Hamakua. 
Still  going  north,  it  seemed  presently  to  have  reached  the  mid 
channel  of  Ale-nui-haha  that  tosses  between  Hawaii  and  Maui. 

"If  you  are  from  my  far-off  home-land  Kahiki,  I  will  follow 
you  thither,  but  I  will  come  up  with  you,"  said  Pele. 

To  her  detective  ear,  as  she  flitted  across  the  heaving  waters  of 
Ale-nui-haha,  the  pulsing  of  the  drums  now  located  itself  at  the 
famous  hill  Kauwiki,  in  Hana;  but,  on  reaching  that  place,  the 
music  had  passed  on  to  the  west  and  sounded  from  the  cliffs  of 
Ka-haku-loa. 

The  fugitive  music  led  her  next  across  another  channel,  un- 
til in  her  flight  she  had  traversed  the  length  of  Moloka'i  and 
had  come  to  the  western  point  of  that  island,  Lae-o-ka-laau. 
Thence  she  flew  to  cape  Maka-pu'u,  on  Oahu,  and  so  on,  until, 
after  crossing  that  island,  she  reached  cape  Kaena,  whose  finger- 
point  reaches  out  towards  Kaua'i.  In  that  desolate  spot  dwelt 
an  aged  creature  of  myth,  Pohaku-o-Kaua'i  by  name,  the  per- 
sonal representative  of  that  rock  whose  body-form  the  hero  Mawi 


4  PELE  AND  HIIAKA — A  MYTH 

had  jerked  from  its  ocean  bed  ages  before,  in  his  futile  attempt 
to  draw  together  the  two  islands  Kaua'i  and  Oahu  and  unite 
them  into  one  mass. 

Pele,  arguing  from  her  exasperation,  said,  "It  must  be  my  old 
grandfather  Pohaku-o-Kaua'i  who  is  playing  this  trick  with  the 
music.  If  it's  he  that's  leading  me  this  chase,  I'll  kill  him." 

The  old  fellow  saw  her  approach  and,  hailing  her  from  a  dis- 
tance, greeted  her  most  heartily.  Her  answer  was  in  a  surly 
mood :  "Come  here !  I'm  going  to  kill  you  to-day.  So  it's  you 
that's  been  fooling  me  with  deceitful  music,  leading  me  a  weari- 
some chase." 

"Not  I,  I've  not  done  this.  There  they  are,  out  to  sea;  you 
can  hear  for  yourself."  And,  sure  enough,  on  listening,  one  could 
hear  the  throbbing  of  the  music  in  the  offing. 

Pele  acknowledged  her  mistake  and  continued  her  pursuit,  with 
the  parting  assurance  to  the  old  soul  that  if  he  had  been  the 
guilty  one,  it  would  have  been  his  last  day  of  life. 

The  real  authors  of  this  illusive  musical  performance  were  two 
little  creatures  named  Kani-ka-wi  and  Kani-ka-wa,  the  former 
a  sprite  that  was  embodied  in  the  nose-flute,  the  latter  in  the 
hokeo,  a  kind  of  whistle,  both  of  them  used  as  accompaniments 
to  the  hula.  Their  sly  purpose  was  to  lure  Pele  to  a  place  where 
the  hula  was  being  performed. 

Pele  now  plunged  into  the  water — from  this  point  at  least  she 
swam — and,  guided  by  the  call  of  the  music,  directed  her  course 
to  the  little  village  of  Haena  that  perched  like  a  gull  on  the  cape 
of  the  same  name,  at  the  northernmost  point  of  the  island  of 
Kaua'i.  It  was  but  a  few  steps  to  the  hall  of  the  hula — the  halau 
— where  throbbed  the  hula  drums  and  where  was  a  concourse  of 
people  gathered  from  the  whole  island. 


PELE  AND  HIIAKA — A  MYTH  5 

CHAPTER  II 

PELE  MEETS  AND  FASCINATES  LOHIAU 

As  Pele  drew  near  to  the  rustic  hall  where  the  hula  was  in 
full  blast,  the  people  in  the  outskirts  of  the  assembly  turned  to 
look  in  wonder  and  admiration  at  the  beauty  and  charm  of  the 
stranger  who  had  appeared  so  unexpectedly  and  whose  person 
exhaled  such  a  fragrance,  as  if  she  had  been  clad  with  sweet- 
scented  garlands  of  maile,  lehua  and  hala.  One  and  all  declared 
her  to  be  the  most  beautiful  woman  they  had  ever  looked  upon. 
Where  was  she  from  ?  Surely  not  from  Kaua'i.  Such  loveliness 
could  not  have  remained  hidden  in  any  nook  or  corner  of  the 
island,  they  declared. 

Instinctively  the  wondering  multitude  parted  and  offered  a  lane 
for  her  to  pass  through  and  enter  the  halau,  thus  granting  to 
Pele  a  full  view  of  the  musicians  and  performers  of  the  hula, 
and,  sitting  in  their  midst,  Lohiau, — as  yet  seemingly  unconscious 
of  her  presence, — on  his  either  hand  a  fellow  drummer;  while, 
flanking  these  to  right  and  left,  sat  players  with  a  joint  of  bamboo 
in  either  hand  (the  kaekeeke).  But  drummer  and  kaekeeke- 
player,  musicians  and  actors — aye,  the  whole  audience — became 
petrified  and  silent  at  the  sight  of  Pele,  as  she  advanced  step  by 
step,  her  eyes  fixed  on  Lohiau. 

Then,  with  intensified  look,  as  if  summoning  to  her  aid  the 
godlike  gifts  that  were  hers  as  the  mistress  of  Kilauea,  she  reached 
out  her  hand  and,  in  a  clear  tone,  with  a  mastery  that  held  the 
listeners  spell-bound,  she  chanted: 

Lu'ulu'u  Hanalei  i  ka  ua  nui, 
Kaumaha  i  ka  noe  o  Alaka'i, 
I  ka  hele  ua  o  Manu'a-kepa ; 
Uoi  ku  i  ka  loa  o  Ko'i-alana, 
I  ka  alaka'i  'a  a  ka  malihini,  e ! 
Mai  hina.  mai  hina  au, 
Mai  palaha  ia  o-e. 
Imi  wale  ana  au  o  kahi  o  ke  ola, 
O  ke  ola  nei,  e-e! 

TRANSLATION 

Tight-pressed  is  Hanalei's  throng, 
A  tree  bent  down  by  heavy  rain, 


6  PELE  AND  HIIAKA — A  MYTH 

Weighted  with  drops  from  the  clouds, 

When  rain  columns  sweep  through  Manu'a-kepa, 

This  throng  that  has  lured  on  the  stranger, 

Nigh  to  downfall,  to  downfall,  was  I, 

Laid  flat  by  your  trick — aye  yours ! 

My  quest  was  for  comfort  and  life, 

Just  for  comfort  and  life! 

The  silence  became  oppressive.  In  the  stillness  that  followed 
the  song  expectant  eyes  were  focused  upon  Prince  Lohiau,  await- 
ing his  reply  to  the  address  of  the  stranger  who  stood  in  their 
midst.  No  one  knew  who  she  was;  no  one  imagined  her  to  be 
Pele.  That  she  was  a  person  of  distinction  and  rank  was  evident 
enough,  one  whom  it  was  the  duty  and  rare  privilege  of  their 
chief  to  receive  and  entertain. 

Presently  there  was  wrinkling  of  foreheads,  an  exchange  of 
glances,  prompting  winks  and  nods,  inclinations  of  the  head,  a 
turning 'of  the  eyes — though  not  a  word  was  spoken — ;  for  his 
friends  thought  thus  to  rouse  Lohiau  from  his  daze  and  to  prompt 
him  to  the  dutiful  rites  of  hospitality  and  gallantry.  Paoa,  his 
intimate  friend,  sitting  at  Lohiau's  right  hand,  with  a  drum  be- 
tween his  knees,  even  ventured  to  nudge  him  in  the  side. 

The  silence  was  broken  by  Pele: 

Kalaku  Hilo  i  ka  ua  nui; 

Kapu  ke  nu,  ke  i, 

I  ka  pua  o  ka  leo, 

I  ka  hamahamau — hamau  kakou — 

I  ka  hawanawana; 

I  ke  kunou  maka; 

I  ka  awihi  maka ; 

I  ka  alawa  iki. 

Eia  ho'i  au,  kou  hoa, 

Kou  hoa,  ho'i,  e-e! 

TRANSLATION 

Bristling,  frumpy,  sits  Hilo, 

Drenched  by  the  pouring  rain, 

Forbidden  to  murmur, 

Or  put  forth  a  sound, 

Or  make  utt'rance  by  speech: 


PELE  AND  HIIAKA — A  MYTH  7 

Must  all  remain  breathless, 
Nor  heave  an  audible  sigh, 
Withholding  the  nod,  the  wink, 
And  the  glance  to  one  side. 
I  pray  you  behold  me  now: — 
Here  stand  I,  your  guest, 
Your  companion,  your  mate ! 

Lohiau,  once  roused  from  his  ecstacy,  rose  to  the  occasion  and 
with  the  utmost  gallantry  and  politeness  invited  Pele  to  sit  with 
him  and  partake  of  the  hospitalities  of  the  halau. 

When  Pele  had  seated  herself  on  the  mat-piled  dais,  Lohiau, 
following  the  etiquette  of  the  country,  asked  whence  she  came. 

"I  am  of  Kaua'i,"  she  answered. 

"There  is  no  woman  of  Kaua'i  your  equal  in  beauty,"  said 
Lohiau.  "I  am  the  chief  and  I  know,  for  I  visit  every  part  of 
the  whole  island." 

"You  have  doubtless  traveled  about  the  whole  island,"  an- 
swered Pele;  "yet  there  remain  places  you  are  not  acquainted 
with ;  and  that  is  where  I  come  from." 

"No,  no!  you  are  not  of  Kaua'i.     Where  are  you  from?" 

Because  of  his  importunity,  Pele  answered  him,  "I  am  from 
Puna,  from  the  land  of  the  sunrise;  from  Ha'eha'e,  the  eastern 
gate  of  the  sun." 

Lohiau  bade  that  they  spread  the  tables  for  a  feast,  and  he 
invited  Pele  to  sit  with  him  and  partake  of  the  food.  But  Pele 
refused  food,  saying,  "I  have  eaten." 

"How  can  that  be?"  said  he,  "seeing  you  have  but  now  come 
from  a  long  journey?  You  had  better  sit  down  and  eat." 

Pele  sat  with  him,  but  she  persistently  declined  all  his  offers 
of  food,  "I  am  not  hungry." 

Lohiau  sat  at  the  feast,  but  he  could  not  eat;  his  mind  was 
disturbed ;  his  eyes  were  upon  the  woman  at  his  side.  When 
they  rose  from  the  table  he  led  her,  not  unwilling,  to  his  house, 
and  he  lay  down  upon  a  couch  by  her  side.  But  she  would  favor 
him  only  with  kisses.  In  his  growing  passion  for  her  he  forgot 
his  need  of  food,  his  fondness  for  the  hula,  the  obligations  that 
rested  upon  him  as  a  host:  all  these  were  driven  from  his  head. 

All  that  night  and  the  following  day,  and  another  night,  and 
for  three  days  and  three  nights,  he  lay  at  her  side,  struggling 
with  her,  striving  to  overcome  her  resistance.  But  she  would 
grant  him  only  kisses. 


8  PELE  AND  HIIAKA — A  MYTH 

And,  on  the  third  night,  as  it  came  towards  morning,  Pele  said 
to  Lohiau,  "I  am  about  to  return  to  my  place,  to  Puna,  the  land 
of  the  sunrise.  You  shall  stay  here.  I  will  prepare  a  habitation 
for  us,  and,  when  all  is  ready  I  will  send  and  fetch  you  to  myself. 
If  it  is  a  man  who  comes,  you  must  not  go  with  him ;  but,  if  a 
woman,  you  are  to  go  with  the  woman.  Then,  for  five  days  and 
five  nights  you  and  I  will  take  our  fill  of  pleasure.  After  that 
you  will  be  free  to  go  with  another  woman." 

In  his  madness,  Lohiau  put  forth  his  best  efforts  to  overcome 
Pele's  resistance,  but  she  would  not  permit  him.  "When  we  meet 
on  Hawaii  you  shall  enjoy  me  to  your  fill,"  said  she.  He  strug- 
gled with  her,  but  she  foiled  him  and  bit  him  in  the  hand  to  the 
quick ;  and  he  grasped  the  wound  with  the  other  hand  to  staunch 
the  pain.  And  he,  in  turn,  in  the  fierceness  of  his  passion,  planted 
his  teeth  in  her  body. 

At  this,  Pele  fluttered  forth  from  the  house,  plunged  into  the 
ocean  and — was  gone. 


CHAPTER  III 

LOHIAU   COMES   TO   HIMSELF— HIS   DEATH— THE 
THREAT  OF  PAOA 

When  Lohiau  came  to  himself,  as  from  a  dream,  he  looked  for 
the  woman  who  had  lain  at  his  side,  but  her  place  was  vacant 
and  cold.  He  went  out  into  the  open  air,  but  she  was  nowhere 
to  be  found,  and  he  turned  back  into  the  empty  house. 

Lohiau's  stay  with-  Pele  in  the  sleeping  house  had  prolonged 
itself  beyond  all  reason  and  his  friends  became  concerned  about 
him ;  and  as  night  after  night  and  day  after  day  passed  and  they 
neither  saw  nor  heard  anything  of  him,  their  concern  grew  into 
alarm.  Yet  no  one  dared  enter  the  house.  Lohiau's  sister,  how- 
ever, made  it  her  business  to  investigate.  Opening  the  door  of 
the  house,  she  entered,  and,  lo,  there  hung  the  body  of  her 
brother,  suspended  from  a  rafter,  his  malo  about  his  neck.  Life 
had  been  gone  for  many  hours  and  the  body  was  cold.  Her 
screams  brought  to  her  aid  a  group  of  Lohiau's  friends  who  at 
once  lifted  their  voices  in  unison  with  hers,  bewailing  their 
chief's  death  and  denouncing  the  woman  who  had  been  with 
him  as  the  guilty  cause. 


PELE  AND  HIIAKA — A  MYTH  9 

Paoa  was  the  most  outspoken  in  his  imprecations.  Stripping 
off  his  malo,  he  stood  forth  in  the  garb  of  nature  and  declared 
he  would  not  resume  his  loin  cloth  until  he  had  sought  out  the 
woman  and  humiliated  her  by  the  grossest  of  insults.  "I  will 
not  gird  my  loins  with  a  malo  until  I  have  kindled  a  fire  in  Pele's 
face,  pounded  her  face  as  one  pounds  a  taro,  consumed  her  very 
eyes."  This  was  the  savage  oath  with  which  Paoa  pledged  his 
determination  to  avenge  the  death  of  his  friend,  his  chief,  Lohiau. 
With  universal  wailing,  amid  the  waving  of  kahilis,  with  tender 
care  and  the  observance  of  all  due  rites,  his  people  anointed  the 
dear  body  of  their  chief  with  perfumed  oil,  wrapped  it  in  scented 
robes  of  choicest  tapa,  and  laid  it  to  rest  in  the  sepulcher. 

The  favorite  dog  of  Lohiau,  who  was  greatly  attached  to  his 
master,  took  his  station  at  the  grave  and  would  not  be  persuaded 
to  leave.  Poha-kau,  a  cousin  of  Pele, — himself  a  kupua  and  pos- 
sessed of  superhuman  powers, — having  journeyed  from  Hawaii 
to  Haena,  found  the  faithful  creature  keeping  his  lonely  vigil  at 
the  grave  and  he  brought  the  dog  with  him  to  Pele. 

"Your  man  is  dead;  Lohiau  is  dead,"  said  he.  "But  this 
animal — do  you  recognize  him? — I  found  watching  by  the  grave 
in  Haena." 

"Yes,  that  is  the  dog  I  saw  with  Lohiau,"  answered  Pele ;  and 
she  hid  the  dog  away  in  her  secret  place. 


CHAPTER  IV 
PELE  AWAKES  FROM  HER  SLEEP 

While  the  scene  we  have  described  was  being  enacted  on 
Kaua'i,  the  spirit  of  Pele,  returning  from  its  long  flight,  hovered 
over  the  sleeping  body  at  Lau-pahoehoe.  Above  it  waved  the 
kahilis,  about  it  were  gathered  the  sisters  and  other  relatives, 
quietly  sobbing.  Though  it  was  many  days  since  Pele  had  lain 
down  to  sleep,  and  though  they  feared  the  consequences  if  she 
continued  thus,  they  dared  not  disturb  her.  When  that  was 
proposed,  the  sister  in  charge  objected.  "If  it  must  be  done,  we 
shall  have  to  send  for  Hiiaka  the  beloved." 

Some  of  them  suggested  that  Pele  must  be  dead,  she  had 
remained  so  long  without  motion.  But  Hiiaka-of-the-lightning- 
flash  scouted  the  idea:  "How  can  that  be?  The  body  shows  no 
signs  of  decay." 


10  PELE  AND  HIIAKA — A  MYTH 

The  girl  Hiiaka  saw  the  messenger  that  had  been  despatched 
to  fetch  her,  while  as  yet  she  was  in  the  dim  distance, — it  was 
her  nurse,  Pau-o-pala'e, — and  there  came  to  her  a  premonition 
of  what  it  all  meant,  a  vision,  a  picture,  of  the  trouble  that  was 
to  come;  yet.  overmastering  her,  was  a  feeling  of  affection  ahd 
loyalty  for  her  elder  sister.  Standing  outside  the  house,  that 
she  might  better  watch  the  approach  of  Pau-o-pala'e  and  be  on 
hand  to  greet  her,  she  voiced  her  vision  in  song: 

A  ka  lae  ohi'a  i  Papa-lau-ahi, 

I  ka  imu  lei  lehua  o  Kua-o-ka-la — 

Lehua  maka-nou  i  ke  ahi — 

A  wela  e-e,  wela  la! 

Wela  i  ke  ahi  au, 

A  ka  Wahine  mai  ka  Lua,  e-e ! 

TRANSLATION 

From  the  forest-tongue  at  Papa-lau-ahi 
To  the  garlands  heaped  at  Back-o'-the-sun, 
The  beauteous  lehuas  are  wilted, 
Scorched,  burnt  up,  aye  burnt, 
Consumed  by  the  fire  of  the  Woman — 
The  fire  that  flows  from  the  Pit. 

As  the  messenger,  in  the  vibrating  sunlight,  thridded  her  way 
among  the  tree  clumps  and  lava-knobs,  which  now  concealed  her 
and  now  brought  her  into  full  view,  Hiiaka,  with  gaze  intent  to 
gain  such  snap-shots  of  her  as  these  obstructions  did  not  forbid, 
continued  her  song: 

No  ka  Lua  paha  ia  makani,  o  ka  Pu'u-lena, 

Ke  halihali  i  ke  ala  laau, 

Honi  u  ai  ke  kini  i  kai  o  Haena — 

Haena  aloha ! 

Ke  kau  nei  ka  haili  moe ; 

Kau  ka  haili  moe  i  ke  ahiahi: 

He  hele  ko  kakahiaka : 

Mana'o  hele  paha  au  e-e. 

Homai  ka  ihu  a  hele  a'e  au ; 

Aloha  oe  a  noho  iho,  e-e! 


PELE  AND  HIIAKA — A  MYTH  11 

TRANSLATION 

From  the  Pit,  doubtless,  breathes  Pu'u-lena, 
With  its  waft  of  woodland  perfume — 
A  perfume  drunk  in  with  rapture 
On  the  beach  of  beloved  Haena. 
There  wafts  to  me  this  premonition, 
This  vision  and  dream  of  the  night: 
I  must  be  gone  in  the  morning : 
I  foresee  I  must  travel  to-morrow. 
A  farewell  kiss  ere  I  journey; 
Farewell,  alas,  to  thee  who  remainest! 

Her  hostess,  Hopoe,  would  not  take  the  song  or  the  farewell 
of  Hiiaka  seriously.  "You  are  simply  joking,"  she  said,  "letting 
your  gloomy  imagination  run  away  with  you.  Who  in  the  world 
is  driving  you  away,  as  if  you  had  worn  out  your  welcome?" 

The  messenger,  Pau-o-pala'e,  when  she  had  saluted  Hiiaka, 
said,  "I  come  from  your  sisters.  They  want  to  see  you." 

Arrived  at  Lau-pahoehoe,  (a)  Hiiaka  found  her  sisters  in  great 
consternation,  fearing  for  the  life  of  Pele  if  she  were  allowed  to 
continue  her  long  sleep.  Her  spirit,  it  is  true,  had  come  back 
to  her  body;  but  it  was  merely  hovering  about  and  had  not  en- 
tered and  taken  possession,  so  that  there  were  no  signs  of  ani- 
mation or  life.  It  seemed  to  be  waiting  for  the  voice  of  Hiiaka, 
the  beloved,  to  summon  it  back  and  to  make  it  resume  conscious- 
ness. 

Hiiaka  demanded  to  know  the  cause  of  the  wailing. 

"We  are  lamenting  our  sister,  the  head  of  the  family.  You 
can  see  for  yourself ;  she  is  dead." 

After  carefully  examining  the  body  of  Pele,  Hiiaka  stoutly 
declared,  "She  is  not  dead.  That  is  evident  from  the  absence  of 
corruption."  Then,  sitting  close  to  Pele's  feet,  she  sang: 

O  hooko  ia  aku  oe 

0  ka  hana  ana  a  ke  akua : 

1  kai  o  Maka-wai 

Ke  kike  la  ka  pohaku: 
Wahi  kai  a  ke  'kua — 
He  akua,  he  kanaka ; 
He  kanaka  no,  e-e! 

(a)     This  Laupahoehoe  is  to  be  distinguished  from  that  in  Hilo. 


12  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

Content  you  now  with  your  god-work: 
Down  by  the  sea  at  Maka-wai 
The  rocks  have  smitten  together; 
The  sea  has  opened  a  channel. 
Goddess  you  were,  now  human, 
Return  to  your  human  clay! 

Pele  slept  on  and  gave  no  sign  of  waking.  Hiiaka  then  chanted 
this  serenade: 

E  ala,  e  ala,  e  ala! 
E  ala,  e  Hi-ka-po-kuakini ! 
E  ala,  e  Hi-ka-po-kuamano ! 
E  ala,  e  ke  Akua,  e  ke  Alo ! 
E  ala,  e  ka  Uwila  nui, 
Maka  eha  i  ka  lani,  la ! 
E  ala,  e,  e  ala! 

TRANSLATION 

Awake  now,  awake,  awake! 
Wake,  Goddess  of  multiple  god-power! 
Wake,  Goddess  of  essence  most  godlike! 
Wake,  Queen  of  the  lightning  shaft, 
The  piercing  fourth  eye  of  heaven! 
Awake ;  I  pray  thee  awake ! 

The  effect  was  magical:  Pele's  bosom  heaved;  breath  entered 
her  lungs ;  a  fresh  color  came  to  her  face,  and  spread  to  the  tips 
of  her  ears.  She  sighed,  stretched  herself  and  sat  up:  she  was 
herself  again. 


CHAPTER  V 

PELE  MAKES  A  PROPOSITION  TO  HER  SISTERS 

That  same  day  Pele  and  the  other  sisters  returned  to  Kilauea, 
while  Hiiaka  went  back  to  resume  her  visit  with  Hopoe,  each 
party  reaching  its  destination  at  about  the  same  time.  Early  the 
next  morning  Pele  called  to  her  sister  Hiiaka-i-ka-ale-i  (Hiiaka- 
of-the-choppy-sea)  and  said,  "I  want  you  to  go  on  an  errand  for 
me." 


PELE  AND  HIIAKA — A  MYTH  13 

"No  doubt  I  shall  agree  to  go  when  you  have  told  me  what  it 
is,"  was  the  answer  of  the  young  woman. 

"You  are  to  journey  to  Kaua'i  and  escort  hither  our  lover — 
yours  and  mine.  While  on  the  way  you  are  not  to  lie  with  him ; 
you  are  not  to  touch  noses  with  him;  you  are  not  to  fondle  him 
or  snuggle  close  to  him.  If  you  do  any  such  thing  I  will  kill 
both  of  you.  After  your  return,  for  five  days  and  five  nights,  I 
will  have  him  to  myself,  and  after  that  he  shall  be  your  lover." 

On  hearing  this,  the  young  woman  hung  her  head  and  wept. 

Pele  then  made  the  same  proposal  to  each  of  the  other  sisters 
in  turn.  Not  one  of  them  would  consent  to  undertake  the  mis- 
sion. They  knew  full  well  the  perils  of  the  undertaking:  the 
way  was  beset  with  swarms  of  demons  and  dragons,  with  beings 
possessed  with  powers  of  enchantment;  and  Pele  did  not  offer 
to  endow  them  with  the  power  that  would  safeguard  them  on 
their  journey. 

Pele,  finding  herself  foiled  on  this  tack,  as  a  diversion,  said, 
"Let  us  refresh  ourselves  and  have  some  luau."  The  sisters 
immediately  set  to  work,  and,  when  they  had  made  up  the 
bundles  of  delicate  taro  leaves  and  were  about  to  lay  them  upon 
the  fire,  Pele  called  to  Pau-o-pala'e  and  bade  her  go  straightway 
to  Haena  and  fetch  Hiiaka,  "And  you  are  to  be  back  here  by 
the  time  the  luau  is  cooked." 

Now  the  girl,  whose  full  name  was  Hiiaka-i-ka-poli-o-Pele, 
was  the  youngest  of  the  sisters,  and,  by  reason  of  her  loveliness 
and  accommodating  disposition,  she  was  Pele's  favorite.  She 
was,  moreover,  gifted  with  a  quick  intuition  and  a  clairvoyant 
perception  of  distant  happenings  and  coming  events.  At  the 
time  of  the  conversation  between  Pele  and  the  seven  sisters, 
Hiiaka  was  sporting  in  the  ocean  with  her  surf-board  in  the 
company  of  Hopoe.  While  thus  engaged,  the  whole  matter  of 
the  proposed  journey  to  Haena  came  to  her  as  in  a  vision.  In 
the  midst  of  her  surfing  she  turned  to  Hopoe  and  said,  "I  per- 
ceive that  I  am  about  to  undertake  a  long  journey ;  and  during 
my  absence  you  will  remain  here  in  Puna  waiting  my  return." 

"No !    What  puts  such  a  notion  into  your  head  ?"  said  Hopoe. 

"Yes,  I  must  go,"  insisted  Hiiaka.  Then  they  mounted  a  roll- 
er, and,  as  their  boards  touched  the  beach,  there  stood  the  mes- 
senger of  Pele ;  and  this  was  the  message :  "Gird  on  your  pati 
and  come  with  me  to  Kilauea.  Your  sister  commands  it." 

As  the  two  jogged  on  their  uphill  way,  an  impulse  seized 
Hiiaka,  and  she  gave  voice  to  a  promonition,  a  shadow  of  com- 


14  PELE  AND  HIIAKA — A  MYTH 

ing  trouble,  as  it  were,  and,  standing  in  the  road  at  Mokau-lele, 
she  sang: 

He  ua  kui  lehna  ko  Pana-ewa; 
He  ua  ma  kai  kui  hala  ko  Puna,  e ! 
Aloha  e,  aloha  wale  Koloa,  e-e! 
Na  mau'u  i  moe  o  Malei. 

TRANSLATION 

Pana-ewa's  rain  beats  down  the  lehuas, 
A  rain  by  the  sea  smites  the  halas  of  Puna. 
My  love,  my  pity  go  out  to  Koloa; — 
Her  fare,  wilted  herbs  at  Malei. 

Hiiaka — true  poet  that  she  was,  and  alive  to  every  colorable 
aspect  of  nature — as  she  trudged  on  her  way,  came  upon  a  sight 
that  touched  her  imagination;  two  birds  were  sipping  together 
in  loving  content  of  the  water  that  had  collected  in  the  crotch 
of  a  tree,  in  which  also  was  growing  an  awa  plant. — Such 
nature-planted  awa  was  famed  as  being  the  most  toxic  of  any 
produced  in  Puna. — Her  poetic  mind  found  in  the  incident 
something  that  was  in  harmony  with  her  own  mood,  and  she 
wove  it  into  a  song: 

O  ka  manu  mukimuki, 
Ale  lehua  a  ka  manu, 

0  ka  awa  ili  lena 

1  ka  uka  o  Ka-li'u ; 

O  ka  manu  ha'iha'i  lau  awa  o  Puna : — 
Aia  i  ka  laau  ka  awa  ona  o  Puna, 
O  Puna,  ho'i,  e-e! 

TRANSLATION 

O  bird  that  sips  with  delight 
the  nectar-bloom  of  lehua, 
Tasting  the   yellow-barked  awa 
That  climbs  in  Ka-liu's  uplands; 
O  bird  that  brews  from  this  leafage 
Puna's  bitter-sweet  awa  draught; — 
Puna's  potentest  awa  grows 
Aloft  in  the  crotch  of  a  tree; — 
Most  potent  this  awa  of  Puna  ! 


PELE  AND  HIIAKA — A  MYTH  15 

CHAPTER  VI 
HIIAKA  CONSENTS  TO  PELE'S   PROPOSITION 

Hiiaka  arrived  at  the  Pit  in  good  time  to  partake  with  the 
others  of  the  frugal  feast  ordered  by  Pele.  At  its  conclusion, 
Pele  turned  to  the  girl  Hiiaka  and  put  the  question  in  her  blunt 
way,  "Will  you  be  my  messenger  to  fetch  our  lover — yours  and 
mine — from  Kaua'i?  Your  sisters  here" — she  glanced  severely 
about  the  group — "have  refused  to  go.  Will  you  do  this  for 
me?" 

The  little  maid,  true  to  her  sense  of  loyalty  to  the  woman  who 
was  her  older  sister,  the  head  of  the  family,  and  her  alii,  to  the 
surprise  and  dismay  of  her  other  sisters,  answered,  "Yes,  I  will 
go  and  bring  the  man." 

It  was  a  shock  to  their  sense  of  fitness  that  one  so  young 
should  be  sent  on  an  errand  of  such  danger  and  magnitude ;  but 
more,  it  was  a  reproof  that  slapped  them  in  the  face  to  have  this 
little  chit  accept  without  hesitation  a  commission  which  they  had 
shrunk  from  through  lack  of  courage.  But  they  dared  not  say 
a  word;  they  could  but  scowl  and  roll  the  eye  and  shrug  the 
shoulder. 

"When  you  have  brought  our  lover  here,"  continued  Pele, 
"for  five  nights  and  five  days  he  shall  be  mine;  after  that,  the 
tabu  shall  be  off  and  he  shall  be  yours.  But,  while  on  the  way, 
you  must  not  kiss  him,  nor  fondle  him,  nor  touch  him.  If  you 
do  it  will  be  the  death  of  you  both." 

In  spite  of  the  gestured  remonstrances  of  the  group,  Hiiaka, 
in  utter  self-forgetfulness  and  diplomatic  inexperience,  agreed 
to  Pele's  proposition,  and  she  framed  her  assent  in  a  form  of 
speech  that  had  in  it  the  flavor  of  a  sacrament : 

Kukulu  ka  makia  a  ka  huaka'i  hele  moe  ipo: 

Ku  au,  hele,  noho  oe. 

E  noho  ana  na  lehua  lulu'u, 

Ku'u  moku  lehua  i  uka  o  Ka-li'u,  e. 

Li'uli'u  wale  ka  hele  ana 

O  ka  huaka'i  moe  ipo. 

Aloha  mai  ka  ipo — 

O  Lohiau  ipo,  i  Haena. 


16  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

Firm  plant  the  pillar,  seal  of  our  love-pact; 

Here  stand  I,  begirt  for  this  love-quest; 

You  shall  abide,  and  with  you  my  groves  — 

Lehua  and  hala — heavy  with  bloom. 

The  journey  is  long  and  toilsome  the  task 

To  bring  our  fine  lover  to  bed. 

Hark !  a  love-hail  —  from  beloved  Lohiau  ! 

Beloved  Lohiau  of  Haena! 

(I  am  impelled  by  my  admiration  for  this  beautiful  song  to 
give  another  version  of  it:) 

Ku  kila  ke  kaunu  moe  ipo; 

Ku  au,  hele,  noho  oe,  a  no-ho, 

A  noho  ana  i  na  lehua  o  Lu-lu'u, 

O  ka  pae  hala,  moku  lehua,  i  uka  o  Ka-li'u. 

Li'u-li'u  ho'i,  li'u-li'u  wale 

Ka  hele  ana  o  ka  huaka'i  moe  ipo. 

Aloha  mai  ka  ipo, 

O  Lohiau  ipo,  e! 

TRANSLATION 

Fixed  my  intent  for  the  lover-quest: 
Here  I  stand  to  depart;  you  remain, 
And  with  you  my  bloom-clad  lehuas, 
And  the  palm-groves  that  wave  in  Ka-li'u. 
Long,  wearisome  long,  shall  the  journey  be 
To  find  and  to  bring  our  lover  — 
That  dearest  of   lovers,   Lohiau! 

Hiiaka  would  sleep  on  it.  Her  start  was  to  be  in  the  morning. 
The  next  day,  while  Hiiaka  was  climbing  the  long  ascent  up 
the  crater-pali,  her  sisters,  anxious  and  appreciating  the  danger 
of  the  undertaking,  were  quietly  weeping  outside  the  cave;  but 
they  dared  not  utter  a  word  that  might  come  to  the  ears  of  Pele. 
They  began,  however,  to  beckon  and  signal  to  Hiiaka  to  return. 
She  saw  them  and  turned  back,  uttering  the  following  plaint: 

E  ku  ana  au  e  hele ; 

E  lau  ka  maka  o  ua  nei  ino ; 


PELE  AND  HIIAKA — A  MYTH  17 

E  ka  po'e  ino,  o  lakou  nei,  e: 
E  mana  ana,  ka,  ia'u  e  hele ; 
E  hele  no  au,  e-e ! 

TRANSLATION 

While  I  stand  ready  for  travel, 
You  bad  lot !    Tis  you  that  I  mean ! 
This  weight  of  travel  you'd  lay  on  me; 
These  bad  ones  sit  with  impudent  stare: 
And  so  it  is  I  that  must  go! 

The  opposition  of  the  sisters  was  based  largely  on  Hiiaka's 
youth  and  inexperience.  The  girl  did  not  understand  nor  give 
them  credit  for  this  generous  regard  for  herself;  she  saw  only 
their  disobedience  and  disloyalty  to  Pele's  command. 

Pele,  impatient  at  her  vacillation,  broke  out  on  her  savagely: 
"Here  you  are  again!  Be  off  on  your  journey!  You  shall  find 
no  food  here,  no  meat,  no  raiment,  no  roof,  no  sisterly  greeting, 
nothing,  until  you  return  with  the  man.  It  would  have  been 
useless  to  dispatch  these  homely  women  on  this  errand ;  it  seems 
equally  useless  to  send  a  beautiful  girl  like  you." 

To  this  outburst  Hiiaka  retorted: 

Ke  hanai  a'e  la  ka  ua  (a)  i  ka  lani: 
Maka'u  au  i  ka  ua  awa  i  ka  uka  o  Kiloi. 
Ina  (b)  ia  ia  la,  he  loiloi,  (c),  e  — 
I  loiloi  no  oe  elua  (rf)  oiwi  — 
Loiloi  iho  la,  e-e ! 

TRANSLATION 

The  rain  doth  replenish  the  heavens; 
I  dread  the  fierce  rain  of  upland  Kiloi. 
Behold  now  this  one,  the  fault-finder! 
You,  in  two  shapes,  are  hard  to  please  — 
Aye,  in  either  shape,  hard  to  please ! 

(o)  Ua,  rain.  It  is  suggested  this  may  refer — sarcastically — to  the 
watery  secretion  in  Pele's  eyes,  as  found  in  old  people. 

(b)  Ina,  here  means  consider. 

(c)  Loiloi.    If  a  chief  was  not  pleased  or  satisfied  with  a  gift,  loiloi  would 
express  his  state  of  mind. 

(d)  Elua  oiu>i,  literally,  two  shapes.     Pele  had  many  metamorphoses. 


18  PELE  AND  HIIAKA — A  MYTH 

"I  am  not  grumbling  or  finding  fault  with  you  (loiloi)  :  it  was 
simply  because  you  turned  back  that  I  spoke  to  you.  Do  you 
call  that  reproaching  you?" 

I  liiaka,  though  a  novice  in  diplomacy,  as  shown  by  her  in- 
stant and  unconditional  acceptance  of  Pele's  proposition,  having 
once  got  her  second  breath,  now  exacted  of  Pele  a  condition 
that  proved  her  to  be,  under  the  discipline  of  experience,  an  apt 
pupil  in  the  delicate  art  of  diplomacy.  "I  am  going  to  bring 
our  lover,  while  you  remain  at  home.  If  during  my  absence 
you  go  forth  on  one  of  your  raids,  you  are  welcome  to  ravage 
and  consume  the  lands  that  are  common  to  us  both;  but,  see 
to  it  that  you  do  not  consume  my  forests  of  lehua.  And,  again, 
if  the  fit  does  come  upon  you  and  you  must  ravage  and  destroy, 
look  to  it  that  you  harm  not  my  friend  Hopoe." 

Pele  readily  agreed  to  Hiiaka's  reasonable  demand,  thinking 
thus  to  hasten  -her  departure.  To  the  inexperienced  girl  the 
terms  of  the  agreement  seemed  now  complete  and  satisfactory, 
and,  in  the  first  blush  of  her  gratification,  Hiiaka  gave  ex- 
pression to  her  pleasure: 

Ke  kau  aloha  wale  mai  la  ka  ua,  e-e; 
Ka  mauna  o  ka  haliu  kua,  a-a. 
I  ku  au  a  aloha  oe,  ka  Lua,  e-e! 
Aloha  ia  oe,  e-e! 

TRANSLATION 

Kindly  falls  the  rain  from  heaven; 
Now  may  I  turn  my  back  and  travel: 
Travel-girt,  I  bid  farewell  to  the  Pit ; 
Here's  a  farewell  greeting  to  thee. 

Even  now  Hiiaka  made  an  ineffectual  start.  Some  voice  of 
human  instinct  whispered  that  something  was  wanting,  and  she 
again  faced  her  sister  with  a  request  so  reasonable  that  it  could 
not  be  denied: 

Ke  ku  nei  au  e  hele: 
Hele  au  a  ke  ala, 
Mihi  mai  e-e: 
Mana'o,  ho'i  mai  no  au, 
la  oe  la,  ia  o-e. 
La'i  pohu  mai  la 


PELE  AND  HIIAKA — A  MYTH  19 

Lalo  o  ka  Lua,  e : 

I  elua  mai  la,  pono  au. 

Olelo  I  ke  aka, 

Ka  hele  ho'okahi,  e; 

Mamina  ka  leo  — 

He  leo  wale  no,  e-e! 

TRANSLATION 

My  foot  still  shod  for  travel, — 

I  made  a  misstart  on  my  journey ; 

I've  come  to  repair  my  neglect. 

A  need,  a  request,  brings  me  back, 

To  plead  in  thy  presence  once  more: 

Joy  springs  up  within; 

There's  calm  in  the  Pit. 

Give  me  but  a  travel-mate: 

That  would  content  me. 

Who  travels  alone  has 

For  speech-mate  his  shadow. 

Futile  is  speech,  with 

No  answering  voice  — 

Empty  words,  only  a  voice. 

(The  exigencies  of  the  narrative  have  induced  me,  in  the 
above  song,  to  couple  together  two  mele  which  the  story-tellers 
have  given  us  as  belonging  to  two  separate  incidents  in  Hiiaka's 
fence  with  Pele.) 

"Your  request  is  reasonable,"  said  Pele;  "to  travel  alone  is 
indeed  to  converse  with  one's  shadow.  You  shall  have  a  com- 
panion." 

Pele  designated  a  good-natured  waiting  woman  as  her  attend- 
ant, who  had  the  poetical  name  of  Pau-o-pala'e  (or  Pau-o-palaa). 
This  faithful  creature  heartily  accepted  the  trust,  that  of  kahu — 
a  servant  with  the  pseudo  responsibility  of  a  guardian — and,  hav- 
ing expressed  her  fealty  to  her  new  mistress,  she  at  once  took 
her  station.  Thus  everything  seemed  arranged  for  a  start  on 
the  eventful  journey. 

The  terms  and  conditions  of  Hiiaka's  going  were  not  even  yet 
to  the  satisfaction  of  her  watchful  sisters  and  relatives.  One 
matter  of  vital  importance  had  been  omitted  from  the  outfit: 
Pele  had  not  bestowed  upon  Hiiaka  the  ntana,  power  and  au- 


20  PELE  AND  HIIAKA — A  MYTH 

thority,  to  overcome  and  subdue  all  the  foes  that  would  surely 
rise  up  to  oppose  and  defeat  her.  With  wild  gestures  they  sig- 
nalled to  Hiiaka  once  more  to  return. 

Hiiaka's  answering  song,  though  pointed  with  blame,  gives 
proof  that  her  own  intuitions  were  not  entirely  at  fault: 

A  ka  luna,  i  Pu'u-onioni, 

Noho  ke  anaina  a  ke  'Kua. 

Kilohi  a'  ku'u  maka  ilalo, 

I  ka  ulu  o  Wahine-kapu: 

He  o'ioina  Kilauea, 

He  noho-ana  o  Papa-lau-ahi,  e. 

Ke  lau-ahi  mai  la  o  Pele  ia  kai  o  Puna: 

Ua  one-a,  oke-a,  kai  o  Malama,  e. 

E  malama  i  ka  iki  kanaka, 

I  ka  ml 'a  kanaka; 

O  kakou  no  keia  ho-akua — 

Akua  Mo'o-lau,  e! 

0  Mo'o-lau  ke  ala,  e! 

TRANSLATION 

From  the  crest  of  Tremble  (a)  Hill 

1  look  on  the  concourse  of  gods, 
At  ease  on  the  gossip-ground, 
The  seat  of  Wahine-kapu, 
Rest-station  to  Kilauea, 

Its  pavement  of  lava-plate: 
Such  plates  Pele  spreads  in  Puna — 
Hot  shards,  gray  sands  at  Malama. 
Succor  and  life  for  small  and  great! 
Be  it  ours  to  play  the  god;  our  way 
Beset  by  demons  four  hundred! 

The  communication  between  Hiiaka  and  her  sisters  had,  on 
their  part,  been  carried  on  mostly  by  means  of  gesture  and  sign- 
language.  But  on  this  return  of  Hiiaka  the  whole  family  of 
brothers  and  sisters  were  so  moved  at  the  thought  of  the  dan- 
ger to  Hiiaka  that  they  spoke  out  at  last  and  frankly  advised 
Hiiaka  to  go  before  Pele  and  demand  of  her  the  gift  of  spiritual 
power,  mana,  that  she  might  be  able  to  meet  her  enemies  on 

(o)     The  wavering  of  indecision. 


PELE  AND  HIIAKA — A  MYTH  21 

equal  terms  at  least,  so  that  she  need  not  feel  powerless  in  their 
presence.  But  nothing  came  of  this  move  at  the  time,  for  at  this 
moment  out  came  Pele  from  her  cave,  and,  seeing  Hiiaka  stand- 
ing with  the  others,  she  addressed  her  sharply  and  said:  "What! 
You  still  here  ?  Why  are  you  not  on  the  way  to  fetch  our  man  ?" 
Face  to  face  with  Pele,  Hiiaka's  courage  oozed  away  and  she 
promised  to  make  another  start  in  the  morning.  When  on  this 
new  start  she  had  come  near  the  top  of  the  ascent,  she  turned 
about  and  sang: 

Punohunohu  i  ka  lani 
Ka  uahi  o  ka  lua; 
He  la'i  ilalo  o  Kilauea; 
Maniania  'luna  o  Wahine-kapu. 
I  kapu,  la,  i  ke  aha  ka  leo,  e? 

TRANSLATION 

The  pit-smoke  blankets  the  heavens; 
Clear  is  the  air  in  Kilauea, 
Tranquil   Wahine-kapu's   plain — 
The  Woman,  why  silent  her  voice? 

Hiiaka  now  made  common  cause  with  the  group  of  sisters  and 
relatives  who  were  bent  on  securing  for  her  justice  and  fair 
treatment.  Among  them,  taking  council  together,  sat  Ka-moho- 
alii,  Kane-milo-hai,  Kapo  and  Pohakau(a).  By  this  action  Hii- 
aka took  a  new  attitude:  while  not  coming  out  in  open  defiance 
to  her  sister,  she  virtually  declared  her  determination  no  longer 
to  be  domineered  over  by  Pele. 

In  the  council  that  took  place  it  was  determined  that  Ka-moho- 
alii,  who  stood  high  in  Pele's  regards  and  whose  authority  was 
second  only  to  hers,  was  the  proper  one  to  approach  Pele  in  the 
matter  of  conferring  upon  Hiiaka  the  necessary  mana.  When, 
therefore,  Pele  put  to  Hiiaka  the  question  why  she  had  returned, 
why  she  was  not  on  her  journey,  Ka-moho-alii  spoke  up  and  said, 
"It  is  because  of  fear  she  has  returned.  She  sees  danger  by  the 
way.  You  have  not  given  her  the  mana  to  protect  her  from  the 

(o)  This  Pohakau  was  the  friend,  previously  mentioned,  who  had  brought 
to  Pele  the  faithful  dog  that  lay  fasting  and  mourning  at  Lohiau's  grave. 
Pohakau  remained  at  Pele's  court;  the  dog  Pele  hid  away  in  her  own  secret 
place. 


22  PELE  AND  HIIAKA — A  MYTH 

dragons  and  monsters  that  infest  the  road.    O  Mo'o-lau  ke  ala,  e: 
The  way  is  beset  by  dragons  four  hundred." 

"Ah,  that  is  the  trouble?"  said  Pele.  Then  she  called  upon 
the  Sun,  the  Moon,  the  Stars,  Wind,  Rain,  Thunder,  Lightning 
— all  the  heavenly  powers — to  aid  and  safeguard  Hiiaka  and  she 
authorized  her  to  exercise  the  powers  of  these  heavenly  beings. 
The  gods,  thereupon,  ratified  this  act  of  Pele;  and  at  last  the 
way  was  made  clear  for  Hiiaka's  departure. 


CHAPTER  VII 
HIIAKA   STARTS   ON   HER  JOURNEY 

The  refusal  of  her  sisters  to  undertake  the  mission  to  fetch 
Lohiau  had  angered  Hiiaka.  Her  intrepid  fealty  to  Pele,  their 
oldest  sister  and  their  alii,  laughed  to  scorn  the  perils  of  the 
journey.  She  could  not  and,  for  a  time,  would  not  bring  her- 
self to  understand  their  prudential  attitude.  Pele  was  their  alii, 
and  it  was  rank  disloyalty  in  them  to  shirk  any  danger  or  to  de- 
cline any  command  Pele  might  think  fit  to  impose.  In  judging 
the  conduct  of  her  sisters,  it  did  not  at  first  enter  the  head  of 
Hiiaka  that  motives  of  sound  worldly  prudence  justified  them  in 
declining  for  themselves  an  errand  full  of  danger,  or  in  putting 
obstacles  in  the  way  of  her  going  on  the  same  errand:  she  saw 
in  it  only  a  failure  to  rise  to  the  level  of  her  own  loyalty. 

The  situation,  then,  was  heavily  charged  with  estrangement, 
and  when  the  woman  in  Hiiaka  could  not  refrain  from  one  more 
farewell,  the  color  and  tone  of  voice  and  song  had  in  them  the 
snap  of  electricity: 

Ke  ku  nei  au  e  hele,  a  noho  oe; 
A  noho  ana  na  Wahine  o  Lu-lu'u 
E  ka  pae(o)    moku  lehua 
I  uka  o  Ka-li'u,  la. 
Li'uli'u  wale  ka  hele  ana 
O  ka  huaka'i  moe  ipo. 
Aloha  mai  ka  ipo, 
O  Lohiau  ipo,  e-e! 

(a)     One  critic  says  it  should  be  po'e. 


PELE  AND  HIIAKA — A  MYTH  23 

TRANSLATION 

Here  stand  I  begirt  for  travel ; 

You  must  tarry  at  home,  and  these 

These ....  women ....  who  sit  downcast. 
Oh,  care  for  my  parks  of  lehua — 
How  they  bloom  in  upland  Ka-li'u ! 
Long  is  the  way  and  many  the  day 
Before  you  shall  come  to  the  bed  of  love, 
But,  hark !  the  call  of  the  lover, 
The  voice  of  the  lover,  Lohiau! 

At  the  utterance  of  this  name  Pele  brightened  and  called  to 
Hiiaka,  "Yes,  that  is  the  name  of  our  man.  I  purposely  kept  it 
back  until  you  should  have  reached  the  water-shed  (kaupaku  (a) 
o  ka  hale  o  kaua,  literally  the  ridgepole)  of  our  house,  intending 
then  to  reveal  it  to  you ;  but  you  have  divined  the  man's  name. 
Go  on  your  journey.  Nothing  shall  avail  to  block  your  road. 
Yours  is  the  power  of  woman;  the  power  of  man  is  nothing  to 
that." 

On  reaching  the  plateau  of  Wahine-kapu  Hiiaka  received  a 
spiritual  message  telling  her  that  Lohiau  —  the  object  of  her 
errand — was  dead.  She  at  once  turned  towards  Pele  and  com- 
memorated the  fact  in  song: 

I  Akani-hia, 

I  Akani-kolea, 

I  Pu'u-wa'a-hia, 

I  Pu'u-manawa-le'a, 

I  Pu'u-aloha,  la : 

He  mea  e  ke  aloha  o  ke  kane,  e. 

Ke  haale  iho  nei  au  e  hanini,  e; 

E  uwe  au,  e ! 

TRANSLATION 

Let  us  sound  it  aloud — 
Far  as  the  plover's  flight ; 
With  full  breath  shout  it, 
And  with  a  full  heart, 
Big  with  affection. 

(a)     Kaupaku  o  ka  hale  o  kaua.     A  hidden  reference  to  sexual  intercourse. 


24  PELE  AND  HIIAKA — A  MYTH 

Ah,  wondrous  the  love  for  a  man! 
The  feelings  that  strive, 
As  these  tears,  to  rush  out — 
I  can  not  repress  them! 

Pele  did  not  know  this  name-song  of  Lohiau  until  she  heard  it 
recited  by  Hiiaka.  This  it  was  that  led  Hiiaka  to  come  back 

* 

within  easy  hearing  distance: 

Ke  uwa  ia  mai  la  e  ka  ua; 

Ke  kahe  ia  mai  la  e  ka  wai : 

Na  lehua  i  Wai-a'ama,  la,  lilo, 

Lilo  a'u  opala  lehua 

I  kai  o  Pi'i-honua,  la; 

Mai  Po'i-honua  no  a  Pi'i-lani. 

TRANSLATION 

It  sobs  in  the  rain; 

It  moans  in  the  rushing  tide. 

Gone  is  my  grove  of  lehuas — 

My  rubbish  grove,  that  stood 

By  the  pilfering  waters — flown, 

He  has  flown,  like  its  smoke,  to  heaven. 

'Tis  there  I  must  seek  him! 

"How  absurd  of  you,"  said  Pele;  "you  were  not  sent  on  an 
expedition  to  heaven,  but  to  bring  a  man  who  is  here  on  earth. 
If  you  fly  up  to  heaven,  you  will  pass  him  by  and  leave  him  here 
below." 

Hiiaka  and  her  faithful  companion'  — Pau-o-pala'e  —  had 
gotten  well  away  from  the  vast  pit  of  Kilauea,  with  its  fringe 
of  steam-cracks  and  fumaroles  that  radiate  from  it  like  the  stays 
of  a  spider-web,  and  they  were  nearing  the  borders  of  Pana-ewa, 
when  Hiiaka's  quick  ear  caught  the  sound  of  a  squealing  pig.  Her 
ready  intuition  furnished  the  right  interpretation  to  this  seem- 
ingly insignificant  occurrence: 

A  loko  au  o  Pana-ewa, 
Halawai  me  ka  pua'a 
A  Wahine-oma'o, 
Me  ku'u  maka  lehua  i  uka, 


PELE  AND  HIIAKA — A  MYTH  25 

Me  ka  Malu-ko'i  (6)  i  ka  nahele, 

E  uwe  ana  i  ka  laau. 

Alala  ka  pua'a  a  ka  wahine — 

He  pua'a  kanaenae, 

He  kanaenae  mohai  ola — 

E  ola  ia  Pele, 

I  ka  Wahine  o  ka  Lua,  e-e! 

TRANSLATION 

In  the  heart  of  Pana-ewa — 

Lehuas  were  heavy  with  bud, 

The  dim  aisles  solemn  with  shadow  — 

I  met  with  a  suckling  pig, 

The  pet  of  Wahine-oma'o, 

A  wailing  voice  in  the  wilderness: 

'Twas  the  creature  wail  of  the  thing, 

Foredoomed  as  an  offering,  this 

Wailing  thing  was  a  sacrifice, 

An  appeal  to  Pele  for  life, 

To  the  Woman  who  dwells  in  the  Pit. 

At  this  moment  a  young  woman  of  attractive  person  appeared 
on  the  scene  and,  prostrating  herself  to  the  earth,  said,  "O,  Pele, 
behold  my  offering,  which  I  bring  to  thee  in  fulfillment  of  the 
pledge  made  by  my  parents,  that  I  should  first  seek  thee,  O  Pele, 
before  I  come  to  my  marriage  bed.  Accept  this  suckling  which 
I  offer  to  thee,  O  Pele." 

"I  am  not  the  one  you  are  seeking:  I  am  not  Pele."  said  Hii- 
aka.  "Pele  is  over  yonder  in  the  Pit." 

The  woman  was  persistent  and  begged  that  Hiiaka  would  not 
despise  her  offering.  After  undeceiving  her,  Hiiaka  carefully  in- 
structed her,  lest  she  make  some  fatal  mistake  in  her  approach 
to  the  jealous  goddess:  "When  you  come  to  the  Pit  you  must 
be  careful  in  your  approach  to  Pele.  The  least  departure  from 
the  etiquette  she  demands  would  be  the  cause  of  your  death.  Do 
not  imagine  that  the  fine  large  woman  sitting  at  the  door  is  Pele, 
nor  that  any  one  of  the  women  seated  within  is  she.  You  must 
pay  no  attention  to  these.  Look  for  the  figure  of  a  wrinkled  old 
woman  lying  bundled  up  on  the  hearth:  that  is  Pele:  make  the 
offering  to  no  one  else  but  to  her." 

(b)      Mtilu-kn't,  dark  and  gloomy. 


26  PELE  AND  HIIAKA — A  MYTH 

"Alas  for  me,"  said  Wahine-oma'o.  "You  will  be  gone  a  long 
way  from  this  place  by  the  time  I  shall  return  to  seek  you.  I  shall 
not  be  able  to  find  you." 

"You  will  find  us  here,"  replied  Hiiaka  assuringly. 

Hiiaka  used  her  power  to  bring  the  woman  at  once  to  her  des- 
tination. Following  the  instructions  given  her,  Wahine-oma'o 
was  quickly  transported  into  the  presence  of  Pele  and,  having 
made  her  offering  in  due  form,  was  about  to  retire,  when  Pele 
called  her  back  and  said,  "Did  you  not  meet  some  women  go- 
ing from  here  as  you  came  this  way  ?" 

"I  met  some  women,"  she  answered. 

"Make  haste  and  come  up  with  them,"  said  Pele.  "The  young- 
er woman  is  very  dear  to  me.  Attach  yourself  to  her  as  a  friend." 

"That  I  will  do,"  said  Wahine-oma'o.  Then,  moved  by  an  im- 
pulse that  came  to  her  (the  work,  it  is  said,  of  Hiiaka),  she  said 
to  Pele,  "I  had  imagined  you  to  be  a  beautiful  woman,  Pele.  But, 
lo,  you  are  old  and  wrinkled ;  and  your  eyes  are  red  and  watery." 
Thus  saying,  Wahine'oma'o  took  her  departure  and  almost  im- 
mediately found  herself  again  with  Hiiaka. 

"You  have  made  quick  time,"  Hiiaka  said.  "How  did  you 
get  on?" 

"I  followed  your  instructions  and  presented  my  offering  to  the 
woman  who  was  lying  on  the  hearth.  She  asked  me  if  I  had 
met  you,  and  when  I  said  yes,  she  told  me  to  look  after  you  as  a 
friend." 

"Is  that  all?" 

"She  also  told  me  to  watch  you,  to  observe  how  you  behaved 
towards  the  man — whether  you  kissed  him  or  had  any  dalliance 
with  him." 

"And  did  you  say  anything  to  Pele?" 

"U-m,  I  bantered  her  about  her  looks ;  told  her  she  was  a  very 
ill-favored  woman,  while  the  women  attending  her  were  very 
handsome." 

Hiiaka  laughed  at  this  naive  account. 

Night  shut  down  upon  them  at  Kuolo,  a  place  just  on  the  bor- 
der of  Pana-ewa.  Pau-o-pala'e  proposed  that  they  should  seek  a 
resting  place  for  the  night  with  the  people  of  the  hamlet.  Hiiaka 
would  not  hear  to  it:  "Travelers  should  sleep  in  the  open,  in 
the  road ;  in  that  way  they  can  rise  and  resume  their  journey  with 
no  delay."  (O  ka  po'e  hele  he  pono  ia  lakou  e  moe  i  ke  alanui,  » 
a/a  no  a  hele  no.) 


PELE  AND  HIIAKA — A  MYTH  27 

CHAPTER  VIII 
THE  GIRL   PA-PULEHU— THE   FEAST 

In  the  morning  while  it  was  still  dark,  they  roused  and  started 
afresh.  Their  way  led  through  lehua  groves  of  the  most  luxuri- 
ant growth,  the  bloom  of  which  crimsons  the  landscape  to  this 
day,  exuding  a  honey  that  is  most  attractive  to  the  birds  of 
heaven.  The  cool  still  air  wafted  to  their  ears  the  hum  of 
voices  which  was  soon  explained  when  they  came  upon  a  bevy 
of  girls  who  were  busily  plucking  the  bright  flowers  to  string 
into  wreaths  and  garlands,  in  anticipation  of  some  entertain- 
ment. This  rural  scene  made  an  appeal  to  the  poet  in  Hiiaka 
which  she  could  not  resist: 

A  Wai-akea,  i  ka  Hilo-hana-kahi, 

Ala  i  ka  wa  po  iki, 

I  ka  lehua  lei  o  Hilo,  o  Hi-lo; 

E  pauku  ana  no  ka  hala  me  ka  lehua. 

Maikai   Hilo,  o  Hilo-hana-kahi ! 

TRANSLATION 

At  Wai-akea,  in  Hilo — 
The  Hilo  of  Hana-kahi — 
They  rise  in  the  early  morning 
To  weave  fresh  wreaths  of  lehua, 
Inbeading  its  bloom  with  hala — 
Gay  Hilo  of  Hana-kahi ! 

At  sight  of  Hiiaka's  party,  the  lively  flower-girls  made  a  rush, 
as  if  to  capture  and  appropriate  their  friendly  acquaintance  for 
individual  possession.  The  most  vivacious  and  forward  of  the 
whole  party  was  Pa-pulehu,  their  leader,  a  buxom  young  woman, 
of  good  family,  who  at  once  took  possession  of  Hiiaka  for  her- 
self, crowned  and  bedecked  her  with  wreaths  and  garlands,  with 
many  expressions  of  enthusiastic  admiration :  "This  is  my  friend ! 
— What  a  beauty! — How  the  scarlet  lehua  becomes  her! — Just 
look,  girls! — And  now  you  are  to  come  and  be  my  guest. — The 
feast  is  set  for  this  very  day. — But  you  are  all  welcome." 

The  unrestrained  gush  of  the  young  woman's  rattling  talk  was 
quite  in  contrast  to  the  selected  words  of  Hiiaka. 


28  PELE  AND  HIIAKA — A  MYTH 

Now  Pa-pulehu  was  of  a  large  and  important  family,  embrac- 
ing numerous  friends  and  relations,  and,  having  ample  means, 
her  hospitalities  were  unstinted.  The  report  spread  quickly,  "Pa- 
pulehu  has  a  distinguished  guest  come  to  visit  her.  There  is  to 
be  a  feast  this  afternoon.  All  are  invited." 

The  tables  were  spread  with  a  great  variety  of  fish,  meats, 
fruits  and  vegetables.  The  parents  and  guardians  of  the  girl, 
nevertheless,  came  to  her  and  inquired,  "What  is  there  that  this 
young  woman,  your  friend,  would  specially  like  to  eat?"  Pau-o- 
pala'e  took  it  upon  her  to  answer,  that  the  one  thing  that  would 
be  most  acceptable  to  Hiiaka  would  be  a  dish  of  luau.  There- 
upon a  large  quantity  of  young  and  delicate  taro  leaves  were  pre- 
pared for  the  table. 

When  they  were  gathered  at  the  tables,  Hiiaka  sitting  in  the 
place  of  honor,  Pau-o-pala'e,  at  her  request,  bade  all  the  people 
incline  their  heads  and  close  their  eyes.  Then  Hiiaka  called  upon 
her  allies,  the  Sun,  the  Moon,  the  Stars,  the  elements  and  all  the 
gods  to  come  to  the  feast  and  partake ;  and  when  the  prayer  was 
ended  and  they  opened  their  eyes — lo,  the  tables  spread  for 
Hiiaka  were  empty !  Hiiaka  had  not  been  seen  to  take  into  her 
hands  any  of  the  food  that  was  spread  before  her.  It  had 
vanished  away  as  a  drop  of  water  evaporates  in  the  heat  of 
the  sun. 

The  feast  being  concluded,  Hiiaka  rose,  bade  good  bye  to  the 
people  and  resumed  her  journey,  taking  with  her  Pa-pulehu. 

This  girl  Pa-pulehu  was  of  genuine  flesh  and  blood,  with  no 
blend  of  divine  ichor  in  her  veins,  such  as  enriched  the  blood  of 
Hiiaka;  nor  had  she,  like  Wahine-oma'o  and  Pau-o-pala'e,  been 
strengthened  and  made  more  resistant  to  spiritual  and  physical 
foes — a  privilege  granted  to  those  who  had  enjoyed  a  close  ap- 
proach to  Pele  as  attendants  and  worshippers.  This  weakness  in 
her  nature  had  its  influence  in  determining  the  fate  to  which  her 
history  now  quickly  leads. 

Their  journey  still  lay  through  Puna.  They  were  at  Kalalau, 
not  far  from  Haena  (at  the  place  where,  centuries  afterwards, 
Kamehameha  was  struck  with  that  well-nigh  fatal  blow  by  an 
outraged  fisherman).  Some  fishermen  were  hauling  in  their 
nets  full  of  fish.  The  sight  was  too  much  for  Pa-pulehu.  "I 
hunger  for  fish,"  she  xeclaimed.  "These  fish  belong  to  my 
father.  Oh,  if  I  only  were  at  home!  how  I  would  eat  until  I 
was  satisfied!" 

Hiiaka  thought  it  best  to  indulge  the  appetite  of  this  novice  in 


•PELE  AND  HIIAKA — A  MYTH  29 

her  service.  From  a  little  knoll  overlooking  the  ocean,  she  des- 
cried the  canoe  of  a  fisherman  named  Pahulu  floating  in  the  off- 
ing, but  already  well  stocked  with  fish.  Hiiaka  used  her  power 
and  drove  away  the  school  of  fish  that  would  have  come  to  his 
net.  The  man  himself  was  so  intent  on  his  work  that  he  had 
no  eyes  for  what  was  passing  on  shore;  but  his  assistant  ex- 
claimed, "Look  at  the  beautiful  woman  standing  on  the  shore 
and  watching  us !" 

"I  must  keep  my  eyes  on  my  nets,"  the  fisherman  replied. 

Thereupon  Hiiaka  attracted  his  attention  with  a  song: 

Nani  ku  a  ka  Hilo  pali-ku! 

O  ka  au-hula  ana  o  Ka-lalau, 

O  ka  au  alana  loa  i  kai,  e ! 

Ho  mai  he  i'a,  na  ka  pehu  o  uka,  ea. 

TRANSLATION 

A  standing  wonder,  Hilo  cliffs! 
How  daring  this  Ka-lalau  swimming, 
Far  out  to  sea  on  a  floating  plank ! 
Pray  grant  us,  O  man,  of  your  fish — 
Fish  for  the  herb-swollen  rustic. 

This  brought  the  two  fishermen  ashore  who  thereupon  willingly 
parted  with  some  of  their  fish  to  Hiiaka,  coupling  the  gift,  how- 
ever, with  a  proposition  insulting  to  the  honor  of  the  two  women. 
The  fishermen,  imagining  they  had  the  two  women  under  their 
power,  were  soon  after  seen  lying  in  the  open  embracing  two  fig- 
ures of  stone  which  they,  in  their  insane  infatuation,  fancied  were 
the  two  women,  thus  exposing  themselves  to  the  jeers  and  deri- 
sion of  their  fellows. 

Pa-pulehu  cooked  and  ate  the  fish,  but  her  manner  of  eating 
was  lacking  in  due  punctilio,  in  that  she  did  not  dispose  properly 
of  the  unconsumed  parts — the  tails,  fins,  bones  and  scales — of  the 
fish.  She  should  have  burned  or  buried  them;  instead  she  left 
them  lying  about  in  a  slovenly  way.  This  neglect  was  highly  of- 
fensive to  Pele  and  caused  her  to  withdraw  from  Pa-pulehu  the 
protection  she  otherwise  would  have  given  her. 


30  PELE  AND  HIIAKA — A  MYTH 

CHAPTER  IX 
HIIAKA  CHOOSES  THE  ROUTE  THROUGH  PANA-EWA 

Two  routes  offeree}  themselves  for  Hiiaka's  choice,  a  makai 
road,  circuitous  but  safe,  the  one  ordinarily  pursued  by  travelers ; 
the  other  direct  but  bristling  with  danger,  because  it  traversed  the 
territory  of  the  redoubtable  witch-mo'o,  Pana-ewa.  Hiiaka  had 
deigned  to  appeal  to  the  girl  Pa-pulehu,  she  being  a  kamaaina  (a}, 
as  if  for  information.  When  Hiiaka  announced  her  determination 
to  take  the  short  road,  the  one  of  danger  that  struck  through  the 
heart  of  Pana-ewa,  Pa-pulehu  drew  back  in  dismay  and  expostu- 
lated: "That  is  not  a  fit  road  for  us,  or  for  any  but  a  band  of 
warriors.  If  we  go  that  way  we  shall  be  killed."  She  broke  forth 
with  lamentations,  bewailing  her  coming  fate  and  the  desolation 
that  was  about  to  visit  her  family. 

As  they  advanced  Wahine-oma'o  descried  a  gray  scare-crow  ob- 
ject motionless  in  the  road  ahead  of  them.  She  thought  it  to  be 
the  blasted  stump  of  a  kukui  tree.  Hiiaka  recognized  its  true 
character,  the  witch-form  taken  as  a  disguise  by  a  mo'o.  It  was 
a  scout  sent  out  by  Pana-ewa ;  in  real  character  a  hag,  but  slimed 
with  a  gray  excrement  to  give  it  closer  resemblance  to  a  moulder- 
ing tree-stump.  The  deceiving  art  of  magic  did  not  avail  against 
Hiiaka.  She  rushed  forward  to  give  the  death  stroke  to  the  foul 
thing,  which  at  once  groveled  in  the  dirt  in  its  true  form. 

Night  overtook  them  in  a  dense  forest.  While  the  others  lay 
and  slept,  Hiiaka  reconnoitered  the  situation.  The  repose  of  the 
wilderness  was  unbroken  save  for  the  restless  flitting  of  a  solitary 
bird  that  peered  at  Hiiaka  obtrusively.  It  was  a  spy  in  the  employ 
of  Pana-ewa  and  its  actions  roused  the  lively  suspicions  of  Hii- 
aka, eliciting  from  her  an  appropriate  incantation: 

Ka  wai  mukiki  ale  lehua  a  ka  manu, 
Ka  awa  ili  lena  i  ka  uka  o  Ka-li'u, 
Ka  manu  aha'i  lau  awa  o  Puna: 
Aia  i  ka  laau  ka  awa  o  Puna. 
Mapu  mai  kona  aloha  ia'u — 
Hoolaau  mai  ana  ia'u  e  moe, 
E  moe  no  au,  e-e! 

(a)     Kamaaina,  a.  resident,  one  acquainted  with  the  land. 


PELE  AND  HIIAKA — A  MYTH  31 

TRANSLATION 

O  honey-dew  sipped  by  the  bird, 
Distilled  from  the  fragrant  lehua ; 
O  yellow-barked  awa  that  twines 
In  the  upper  lands  of  Ka-li'u ; 
O  bird  that  brews  from  this  leafage 
Puna's  bitter-sweet  awa  draught; — 
Puna's  potentest  awa  grows 
Aloft  in  the  crotch  of  the  trees. 
It  wafts  the  seduction  to  sleep, 
That  I  lock  my  senses  in  sleep! 

It  was  a  subtle  temptation  that  suggested  the  awa  cup  as  a 
relief  for  her  troubles.  Hiiaka  had  need  that  all  her  faculties 
should  give  her  their  best  service.  For  her  to  have  slept  at  this 
time  would  have  been  fatal.  Her  song  well  expressed  it : 

E  nihi  ka  hele  i  ka  uka  o  Puna ; 

Mai  ako  i  ka  pua, 

O  lilo  i  ke  ala  o  ka  hewahewa. 

Ua  huna  ia  ke  kino  i  ka  pohaku, 

O  ka  pua  na'e  ke  ahu  nei  i  ke  alanui — 

Alanui  hele  o  ka  unu  kupukupu,  e-e ; — 

Ka  uli-a ! 

A  kaunu  no  anei  oe  o  ke  aloha  la  ? 

Hele  a'e  a  komo  i  ka  hale  o  Pele ; 

Ua  huahua'i  i  Kahiki ;  lapa  uila, 

Pele  e,  hua'i'na  ho'i ! 

TRANSLATION 

Heed  well  your  way  in  upland  Puna ; 
Pluck  never  a  single  flower; 
Lest  you  stray  from  the  path. 
The  shape  lies  hid  neath  a  stone, 
The  path  is  one  carpet  of  flowers, 
The  blocks  of  stumbling  overgrown. 
Quick  follows  the  downfall! 
Is  there  a  compact  between  us  of  love? 
Fly,  voice,  assail  the  ear  of  Pele ! 
Erupt,  Kahiki,  with  lightning  flash! 
Now,  Pele,  burst  forth  in  thy  might! 


32  PELE  AND  HIIAKA — A  MYTH 

Pana-ewa  entrusted  the  work  of  reconnoisance  and  scouting 
for  information  to  two  of  his  creatures  named  Ke-anini  and  Ihi- 
kalo,  while  he  lay  down  and  slept.  Having  done  their  work, 
the  two  scouts  waked  the  drowsy  monster  in  the  middle  of  the 
night  with  the  information  that  four  human  beings,  women,  had 
entered  his  domain  and  were  coming  towards  him.  "Where  are 
they?"  he  asked. 

"Out  in  this  direction  (pointing),  and  they  are  moving  this 
way." 

"Well,  this  day  of  fasting  has  gone  by.  What  a  pity,  however, 
that  the  poi  in  my  calabash  has  turned  sour,  but  the  taro  is  sweet. 
Eye-balls!  what  juicy,  delicious  morsels!  The  day  of  privation 
turns  out  to  be  a  day  of  feasting."  Thus  muttered  the  cannibal 
monster,  gloating  like  Polyphemus  in  his  cave  at  the  prospect 
of  a  feast. 

Hiiaka  kept  her  own  courage  at  the  fine  point  of  seeming  in- 
difference, she  also  inspired  her  companions  with  the  same  feel- 
ing by  the  calm  confidence  displayed  in  her  singing : 

Pau  ke  aho  i  ke  kahawai  lau  o  Hilo : 
He  lau  ka  pu'u,  he  mano  ka  iho'na; 
He  mano  na  kahawai  o  Kula'i-po; 
He  wai  Honoli'i,  he  pali  o  Kama-e'e, 
He  pali  no  Koolau  ka  Hilo-pali-ku ; 
He  pali  Wailuku,  he  one  ke  hele  ia; 
He  one  e  ke'ehia  la  i  Wai-olama. 
He  aka  ka  wi  a  ka  wai  i  Pana-ewa — 

0  Pana-ewa  nui,  moku-lehua, 
Ohi'a  kupu  hao'eo'e  i  ka  ua, 
Lehua  ula  i  ka  wi'  ia  e  ka  manu. 
A  ua  po,  e,  po  Puna,  po  Hilo 

1  ka  uahi  o  ku'u  aina. 
By  Pana-ewa. — 

"Ola  ia  kini !  ke  a  mai  la  ke  ahi,  e-e !" 

TRANSLATION 

One's  strength  is  exhausted,  climbing,  climbing 
The  countless  valleys  and  ridges  of  Hilo, — 
The  streams  without  number  of  Ku-la'i-po, 
The  mighty  water  of  Hono-li'i, 
The  precipice  walls  of  Kama-e'e, 
And  the  pali  of  Ko'olau : 


PELE  AND  HIIAKA — A  MYTH  33 

Such  a  land  is  Hilo-pali-ku. 
The  banks  of  Wailuku  are  walls ; 
The  road  to  its  crossing  but  sand ; 
Sandy  the  way  at  Wai-o-lama. 
How  cheery  the  purl  of  these  waters! — 
Great  Pana-ewa  —  her  parks  of  lehua, 
Scraggy  in  growth  yet  scarlet  a-top, 
Its  nectar  wrung  out  by  the  birds ! 
Black  night  covers  Puna  and  Hilo, 
A  pall  from  the  smoke  of  my  home  land ! 
(By  Pana-ewa). 

"Here's  food  for  me  and  mine! 
Behold  the  blaze  of  the  ovens !" 

(The  last  two  lines  are  said  to  be  the  utterance  of  Pena-ewa  who  feigned 
to  regard  the  fires  as  those  of  his  own  people,  who,  in  anticipation  of  an 
easy  victory,  had  made  ready  their  ovens  to  receive  the  bodies  of  Hiiaka 
and  her  party.) 

Hiiaka  bravely  answered  Pana-ewa : 

0  Pana-ewa,  ohi'a  loloa, 
Ohi'a  uliuli  i  ka  ua, 

1  moku  pewa  ia 

E  ka  laau  o  kepakepa, 
A  ka  uka  i  Haili  la. 
Ilihia,  ilihia  i  ka  leo  — 
He  leo  wale  no,  e! 

TRANSLATION 

Pana-ewa,  a  tall  ohi'a, 

The  fruit  red-ripe  in  the  rain, 

Is  vilely  slashed  with  the  stick 

Of  the  mountaineer. 

It  stands  in  upland  Haili : 

Terriffic  —  the  voice  is  terriffic; 

Yet  it's  merely  a  voice! 

"The  voice  was  threatening  only  because  my  servants  reported 
that  some  people  were  trespassing.  That  set  my  tongue  agoing 
about  poi  -  -  -  and  -  taro.  -  -  -  After  all  it's  a  question  of 
strength.  Your  valor  it  is  that  must  win  for  you  a  passage 
through  this  land  of  mine." 

This  was  Pana-ewa's  ultimatum. 


34  PELE  AND  HIIAKA — A  MYTH 

Hiiaka  accepted  the  defiance  of  Pana-ewa  by  chanting  a 
solemn  kahoahoa,  which  was  at  once  a  confident  prediction  of 
victory  and  an  appeal  to  the  gods: 

Kua  loloa  Keaau  i  ka  nahele  hala ; 
Kua  huluhulu  Pana-ewa  i  ka  laau: 
Inoino  ka  maha,  ka  ohi'a  o  La'a,  e; 
Ku  kepakepa  ka  maha  o  ka  laau, 
U-a  po'ohina  i  ka  wela  a  ke  Akua; 
U-a-uahi  Puna  o  ka  oloka'a  pohaku  ia, 
I  ka  huna  pa'a  ia  e  ka  Wahine. 
Nanahu  ahi  ka  ka  papa  o  Oluea; 
Momoku  ahi  Puna,  hala  i  Apua ; 
Ulu-a  ka  nahele  me  ka  laau : 
Ka  ke  kahiko  ia  o  Papa-lau-ahi. 
Ele-i(a)  kahiko,  e  Ku-lili-kaua ; 
Ka  ia,(6)  hea  (c)  hala  o  Ka-li'u ; 
E  ne  (rf)  ka  La,  ka  malama; 
Onakaka  ka  piko  (e)  o  Hilo  i  ke  one, 
I  hu-la  (/)  ia  aku  la  e,  hulihia  i  kai. 
Ua  wawahia,  ua  nahaha, 
Ua  he-helelei  ka  papa  i  Pua-le'i,  e! 

TRANSLATION 

Long  is  the  reach  of  Keaau's  palms; 
Bristly-backed  Pana-ewa's  woodlands; 
Spoiled  are  the  restful  groves  of  La'a ; 
Ragged  and  patchy  the  tree-clumps  — 
Gray  their  heads  from  the  ravage  of  fire. 
A  blanket  of  smoke  covers  Puna  — 
All  paved  with  the  dump  from  Her  stone-yard. 
The  Goddess'  fire  bites  Olu-ea — 
One  cinder-heap  clean  to  Apua' 

(o)     Ele-i.     One    Hawaiian   says   this   rare   word   means   blue-back,    shiny 

black  (J.  W.  P.)  ;  another  says  It  means  rich,  choice,  select  (T.  J.  P.) 
(ft)     Ka,  to  remove,  clean  up  entirely,  as  In  bail  ins  a  canoe. 

(c)  Hea,  destroyed,  flattened  out. 

(d)  Ne,  an  elided  poetical  form  of  nele,  meaning:  gone,  blotted  out. 

(«)  Piko,  the  navel.  The  belly,  or  plko,  of  a  fish  was  the  choicest  part. 
"I  ka  plko  no  oe,  Hhallha."  Eat  of  the  belly  and  you  shall  be  satiated. 
(Old  saying.) 

(f)  Hu-la.  (Notice  the  accent  to  distinguish  It  from  hula.)  To  dig;  up, 
as  a  stone  out  of  the  grround. 


PELE  AND  HIIAKA — A  MYTH  35 

Food  for  Her  oven  are  wildwood  and  brush  — 

The  finish  that  to  Lau-ahi's  glory: 

Her  robe  now  is  changed  to  jetty  black, 

At  the  onset  of  Ku-lili-kaua, 

Ka-liu's  palms  plucked  root  and  branch. 

The  Sun  and  the  Moon  are  blotted  out ; 

Hilo  is  shaken  to  its  foundation, 

Its  lands  upheaved,  despoiled  to  the  sea, 

Shattered,  fissured,  powdered,  reduced; 

Its  plain  is  ashes  and  dust! 

The  battle  that  ensued  when  Panaewa  sent  to  the  attack  his 
nondescript  pack  of  mo'o,  dragonlike  anthropoids,  the  spawn  of 
witchcraft,  inflamed  with  the  spite  of  demons,  was  hideous  and 
uncanny.  Tooth  and  claw  ran  amuck.  Flesh  was  torn,  limbs 
rent  apart,  blood  ran  like  water.  If  it  had  been  only  a  battle 
with  enemies  in  the  open  Hiiaka  would  have  made  short  work 
of  the  job.  Her  foes  lay, ambushed  in  every  wood  and  brake 
and  assumed  every  imaginable  disguise.  A  withered  bush,  a 
bunch  of  grass,  a  moss-grown  stone,  any,  the  most  innocent 
object  in  nature,  might  prove  to  be  an  assailant  ready  to  spit 
venom  or  tear  with  hook  and  talon.  Hiiaka  had  need  of  every 
grain  of  wit  and  every  spark  of  courage  in  her  nature.  Nothing 
could  withstand  her  onset  and  the  billows  of  attack  against  her 
person  were  broken  as  by  a  solid  rock.  Some  described  her  as 
wielding  a  flaming  battle-ax  and  hurling  missiles  of  burning 
sulphur.  They  might  well  be  deceived.  The  quickness  of  her 
every  motion  was  a  counterfeit  of  the  riving  blade  or  'blazing 
fire-ball.  Some  assert  that,  in  her  frenzy,  she  tore  with  her  teeth 
and  even  devoured  the  reeking  flesh  until  her  stomach  rose  in 
rebellion.  Such  a  notion  seems  incompatible  with  the  violence 
of  her  disgust  for  the  reptilian  blood  that  besmeared  her  from 
sole  to  crown. 

Pau-o-pala'e,  using  her  magical  pau  as  a  besom  of  destruction, 
was  transformed  into  a  veritable  Bellona ;  and  Wahine-oma'o 
displayed  the  courage  of  an  amazon.  These  both  escaped  serious 
injury.  The  unhappy  fate  of  Pa-pulehu  realized  that  girl's  pre- 
monition. She  fell  into  the  hands  of  the  enemy  and,  as  if  to  ful- 
fill the  prediction  of  Pele,  became  "food  for  the  gods  of  Pana- 
ewa." 

As  Hiiaka  glanced  heavenward,  she  saw  the  zenith  filled  with 
cloud-forms — Kane,  Kanaloa,  Ka-moho  alii,  Poha-kau  and 


36  PELE  AND  HIIAKA — A  MYTH 

others,  encouraging  her  with  their  looks.     The  sight,  while  it 
cheered,  wrung  from  her  a  fervent  prayer : 

Kela  pae  opua  i  ka  lani,  e, 
Ke  ka'i  a'e  la  mauka  o  Poha-kau. 
He  kaukau,  aloha  keia  ia  oe, 
la  oe  no,  e-e-e ! 

TRANSLATION 

Yon  group  of  god-forms,  that  float 
And  sail  with  the  clouds  heaven-high, 
Mustered  and  led  by  Poha-kau; 
This  prayer  is  a  love-call  to  you! 

"Our  sister  is  in  trouble,"  said  Ka-moho-alii,  "let  us  go  to  her 
assistance!"  Such  was  the  call  of  Ka-moho-alii  when  he  saw 
his  little  friend  and  quondam  protege  Hiiaka  in  trouble,  and  theirs 
were  the  god-forms  that  sailed  through  the  sky  to  reenforce  her. 


CHAPTER  X 
HIIAKA'S  BATTLE  WITH  PANAEWA 

The  bird-spies  sent  out  by  Pana-ewa  brought  back  contradic- 
tory reports.  The  first  pair  reported  that  Hiiaka  was  being 
worsted.  Soon  after  another  pair,  garbling  the  facts,  said  "Our 
people  are  lying  down,  but  they  are  still  alert  and  keep  their 
eyes  open.  As  for  Hiiaka,  she  has  fallen  into  a  deep  sleep." 

The  situation  was  far  from  satisfactory  and  Pana-ewa  des- 
patched another  pair  of  birds  to  reconnoitre  and  report.  It  was 
not  yet  morning  and  the  night  was  dark;  and  they  accordingly 
took  the  form  of  kukui(a)  trees,  thinking  thus  to  illuminate  the 
scene  of  operations.  The  intelligence  they  brought  was  con- 
founding: "Our  people,"  they  said,  "are  all  dead,  save  those 
who  have  the  form  of  kukui  trees-  Hiiaka  lies  quietly  sleeping 
in  the  road." 

This  account,  though  strictly  in  accord  with  the  facts,  was  so 
disconcerting  to  Pana-ewa  that  he  burst  forth  in  a  rage,  "Slaves, 
liars!  you're  deceiving  me.  I'll  wring  your  necks!"  and  he 
reached  out  to  execute  his  threat.  The  birds  eluded  him  and 
found  safety  in  flight. 

(a)     Kvkui,  the  tree  whose  nuts  furnished  torches. 


PELE  AND  HIIAKA — A  MYTH  37 

Pana-ewa  now  saw  that  it  was  necessary  to  take  the  field  in 
person  at  the  head  of  his  regular  forces,  composed  of  the  Namu 
and  Nawa.  The  disguise  he  chose  for  himself  was  that  of  an 
ohia-lehua  tree.  No  sooner  had  he  taken  that  form  than  he 
found  himself  unable  to  move  hand  or  foot.  A  parasitic  network 
of  i-e-i-e  embraced  his  body  and  a  multitude  of  aerial  roots 
anchored  him  to  the  spot.  It  was  the  craft  of  the  sleeping  girl 
that  had  done  this.  He  had  to  content  himself  with  the  unwar- 
like  guise  of  the  kukui  tree. 

While  Hiiaka  slept,  her  faithful  servitor  Pau-o-pala'e  kept 
open  eye  and  detective  ear  to  what  was  going  on  in  the  star-lit 
forest  about  them.  At  the  first  glimmering  of  dawn  her  keen 
sense  felt  rather  than  heard  a  murmurous  rustle  that  broke  the 
stillness  and  a  movement,  as  if  the  forest  itself  were  advancing 
and  closing  in  upon  them.  This  oncoming  of  the  enemy  was  in 
such  contrast  to  the  onset  of  the  yelping  pack  on  the  previous 
day  as  to  be  most  impressive.  The  sound  that  touched  her  keen 
sense  was  not  the  joyous  twitter  and  stir  of  nature  preparing  to 
greet  a  new  day;  it  was  rather  the  distant  mutter  of  the  storm, 
soon  to  be  heard  as  the  growl  of  the  tempest,  or  the  roar  and 
snarl  of  an  enraged  menagerie  of  wild  beasts. 

The  woman  felt  her  responsibility  and,  with  the  double  intent 
of  summoning  to  their  aid  the  friendly  gods  and  of  waking 
Hiiaka,  she  lifted  a  solemn  prayer: 

Kuli'a,  e  Uli,(1)  ka  pule  kala  ma  ola; 

Kuli'a  imua,  i  ke  kahuna  ;*2) 

Kuli'a  i  ke  Alohi-lani.<3> 

E  ui  aku  ana  au 

I  kupua  oluna  nei,  e? 

Owai  kupua  oluna  nei,  e? 

O  Ilio-uli(4)  o  ka  lani; 

(1)  Uli,  an   elder  sister  of  Pele,   a  character  much  appealed   to  by  sor- 
cerers. 

(2)  Kahuna,  in  this  case  probably  Hiiaka. 

(3)  AloM-lani,  literally,  the  brightness  of  heaven;  a  term  applied  to  the 
residence  or  heavenly  court  of  both  Uli  and  Kapo.     In  verses  36  and  37   it 
is  distinctly   mentioned   as   the   abode   of   Kapo-ula-kina'u :  "E   ho'i,   e   komo 
i  kou  hale.  O  Ke-alohi-lanl." 

(4)  Ilio-uli,    literally,    a    dog    of    dark    blue-black    color.      The    primitive 
Aryans,    according   to    Max    Muller,    poetically    applied    the    term    "sheep"    to 
the  fleecy  white  clouds  that  float  in  the  sky.     The  Hawaiian  poet,  in  the  lack 
of  a  nobler  animal,    spoke   of   the   clouds   as   iUo,  dogs.      With   this   homely 
term,  however,  he  coupled — by  way  of  distinction — some  ennobling  adjective. 


38  PELE  AND  HIIAKA — A  MYTH 

O  Ilio-ehu,(6)  o  Ilio-mea,(6)  o  ka  lani; 

O  Ku-ke-ao-iki,(7)  o  Ku-ke-ao-poko,(8) 

O  Ku-ke-ao-loa(9)  o  ka  lani; 

O  Ku-ke-ao-awihiwihi(10)  ula  o  ka  lani; 

Ua  ka  ua,  kahi  wai,  a  na  hoalii;(11) 

O  nei  ka  pali  ma  Ko-wawa;(12) 

O  Kupina'e,(13)  o  Ku-wawa; 

O  Ku-haili-moe;<14> 

O  Ha'iha'i-lau-ahea;<15> 

O  Mau-a-ke-alii-hea;(16) 

Kanaka (17)  loloa  o  ka  mauna  — 

O  Ku-pulupulu (18)  i  ka  nahele, 

O  na  Akua  mai  ka  wao  kele; 

O  Kuli-pe'e-nui(19)  ai  ahua; 

O  Kike-alana;<20> 

O  Ka-uahi-noe-lehua ; 

O  ke  Kahuna  i  ka  puoko(21)  o  ke  ahi; 

(5)  Ilio-ehu,  literally,  a  white  dog. 

(6)  Ilio-mea,  literally,  a  dog — cloud — of  a  warm  pinkish  hue. 

(7)  Ku-ke-ao-iki,    Ao-iki,    small    clouds    that    stand    ranged    about    the 
horizon. 

(9)  Ao-loa,  long  clouds — stratus? — such  as  are  seen  along  the  horizon. 

(10)  Ao-awihiwihi-ula,  a  cloud-pile  having  a  pinkish,  or  ruddy,  tint. 

(11)  Hoalii,  the  relatives  of  Hiiaka, 

(12)  Ko-wawa,  a  notched  pali  that  formed  part  of  the  wall  enclosing  the 
caldera  of  Kilauea — on  its  Kau  side. 

(13)  Kupina'e,  echo,  here  personified  and  endowed  with  the  attributes  of 
a  superhuman  being. 

(14)  Ku-haili-moe,  one  of   the   forms,   or  characters,   of   god  Ku,    repre- 
senting him  as  a  smoother  and  beautifler  of  the  landscape. 

(15)  Ha'iha'i-lau-ahea,  a  goddess  who  had  to  do  with  the  flame  of  fire. 
Her  share  in  the  care  of  a  fire,  or,  perhaps,   of  Pele's  peculiar  fire,   seems 
to  have  been  confined  to  the  base  of  the  flame. 

(16)  Mau-a-ke-alii-hea,   a    being   who   had   special    charge   of   the    flame- 
tip. 

(17)  Kanaka  loloa  o  ka  mauna,  this  included  Ku-pulupulu  and  his  fellows. 

(18)  Ku-pulupulu   .described   as  a   hairy   being,   the   chief  god  of  canoe- 
makers,  who  had  his  residence  in  the  wildwoods. 

(19)  Kuli-pe'e-nui.     This  much-used  term   is   the  embodiment  in  a  word 
of  the  wild,  lumbering,  progress  of  a  lava-flow,  or  lava-tongue.     Translating 
the   figure  into  words,   my   imagination   pictures   a  huge,   shapeless  monster, 
hideous  as  Caliban  drunk,  wallowing,  sprawling,  stumbling  along  on  swollen 
disjointed  knees — a  picture  of  uncouth  desolation. 

(20)  Kike-alana,  the  formulation  in  a  word  of  the  rending  and  crashing 
sounds — rock  smiting  rock — made  by  a  lava-flow. 

(21)  Kahuna  i  ka,  puoko  o  ke  ahi.     The  word  Kahuna  is  used  here  where 
the  word  akua  or  kupua  would  seem  to  have  served  the  purpose  of  the  mean- 
ing, which,  as  I  take  it,  is  the  spirit,  or  genius,  of  flame. 


PELE  AND  HIIAKA — A  MYTH  39 

O  rimi,<22>  o  Lalama.(23> 

Ku'i  ke  ahi,  ka  hekili ; 

Nei  ke  ola'i ; 

Olapa  ka  uila. 

Lohe  o  Kane-hekili;(24) 

Ikiiki  ka  malama  ia  Ka-ulua.(25) 

Elua  wahine  i  hele  i  ka  hikina  a  ka  La  — 

O  Kumu-kahi,<26>  laua  o  Ha'eha'e:<27> 

Ha'eha'e  ka  moe 

O  Kapo-ula-kina'u,(28)  he  alii; 

E  ho'i,  e  komo  i  kou  hale, 

O  Ke-alohi-lani ; 

E  auau  i  kou  ki'owai  kapu, 

0  Ponaha-ke-one ; 

E  inu  i  kou  puawa  hiwa, 
Awa  papa  (a)  a  ke  Akua, 

1  kanaenae  no  Moe-ha-una-iki,(29)  e; 
Hele  a'e  a  komo 

I  ka  hale  o  Pele. 

Ua  huahua'i  Kahiki,  lapa  uwila: 

Pele  e,  hua'i'na  ho'i ! 

Hua'i'na  a'e  ana 

Ka  mana  o  ko'u  Akua  iwaho  la,  e ! 

O  kukulu  ka  pahu(30)  kapu  a  ka  leo; 

(22)  I'imi,  derived  seemingly  from  imi,  to  seek. 

(23)  Lalama,  derived  seemingly   from   lain,  a  branch;   or  possibly,   from 
lama,  a  flambeau. 

(24)  Kanc-hekili.     Thunder  Is  always  spoken  of  as  under  the  control  of 
god  Kane. 

(25)  Ka-ulua,  the  name  of  one  of  the  months  in  the  cool  season  of  the 
year;   one   can   not  say  positively  which   month   is   Intended,   for  the   reason 
that    the    nomenclature   varied   greatly    in    the    different    islands,    and    varied 
even  on  the  same  Island. 

(26)  Kumu-kahi,  the -name  of  a  hill  In  Puna  on  the  easternmost  cape  of 
Hawaii ;  also  the  name  of  a  monolith  once  set  up  there ;   in  this  connection 
the   name   of  the   female  kupua   who   acted   as   keeper   of  the    Sun's   eastern 
gate.     This  name  is  almost  always  coupled  with  that  of  ... 

(27)  Ha'eha'e,  of  whom  the  same  account  can  be  given  as  above. 

(28)  Kapo-ula-Kina'u,  one  of  the  family.     The  epithet  ula-Mna'u  is  used 
in  allusion  to  the  fact  that  her  attire,  red  in  color,  is  picked  out  with  black 
spots.     The  name  Kapo  alone  Is  the  one  by  which  she  is  usually  known. 

(a)     The  awa  papa  had  a  small  root,  but  It  was  of  superior  quality. 

(29)  Moe-ha-una-iki,  literally,   the  sleep  with  a  gentle  snore — such  sleep 
as  follows  the  use  of  awa.     The  poet  personifies  this  sleep.     To  such  lengths 
does  the  Hawaiian  poetic  imagination  go. 

(30)  Pahu    kapu    a    ka    leo.      One — who    ought    to    know — tells    me    this 
means  the  ear;  as  If  the  ear  were  the  drum  on  which  the  voice  played. 


40  PELE  AND  HIIAKA — A  MYTH 

Ho'okiki(31)  kanawai: 

He  kua(32)  a  kanawai; 

He  kai  oki'a(33)  kanawai; 

He  ala  muku(34)  no  Kane  me  Kanaloa; 

He  ki<36)  ho'iho'i  kanawai, 

No  Pele,  no  ko'u  Akua  la,  e! 

TRANSLATION 

Stand  in  the  breach,  O  Uli; 

Give  heed  to  this  plea  for  life; 

To  the  front  at  the  call  of  thy  priest; 

Come  in  the  splendor  of  heaven ! 

I  entreat  these  powers  on  high. 

And  who  are  these  beings  of  might? 

Ye  somber  Clouds  that  rampart  the  sky; 

Ye  warm  Clouds  and  ye  that  gleam  ruddy ; 

Ye  Clouds  that  guard  heaven's  border ; 

Ye  Clouds  that  mottle  the  heavenly  vault; 

Ye  Clouds  that  embank  the  horizon; 

Ye  cloud-piles  aglow  in  the  sunlight. 

Descend,  O  Rain;  O  Water,  pour — 

Torrential  rush  of  the  princes! 

Rent  be  the  wall  of  the  crater; 

Let  its  groans  reecho  and  fly ! 

Come,  Ku  who  fashions  the  landscape; 

She  who  crushes  the  leaves  of  ahea ; 

Goddess  who  guards  the  outer  flame-tip ; 

Ye  tall  ones  who  dwell  in  the  forest; 

Ku,  the  hirsute  god  of  the  wilds ; 

With  his  fellows  who  carve  the  canoe ; 

(31)  Ho'okiki  kanawai,  to  enforce,  to  carry  out  the  law. 

(32)  He  kua  a  kanawai.     It  was  said  of  Pele  that  her  back  was  hot  like 
flre,   and  that  a  bundle  of  taro  leaves  laid  thereon  was  cooked  and  turned" 
Into  luau.     It  was  an  offense  punishable  by  death  for  any  one  to  stand  at 
her  back  or  to  approach  her  by  that  way. 

(33)  He  kai  oki'a  kanawai,  literally,  an  ocean  that  separates.     Exclusive- 
ness,   to  live  apart,   was   the   rule  of  Pele's  life.     This  principle   Is  enforced 
with  further  illustration  In  the  next  line : — 

(34)  He  ala  muku  no  Kane  me  Kanaloa.     Even  to  the  great  gods  Kane 
and   Kanaloa  the  path   of  approach   to  Pele  was   cut  off  by   the  edict,    thus 
far  shalt  thou  come  and  no  further. 

(35)  He  ki  ho'iho'i  kanawai.     The  ki  is  said,   to  my   surprise,  to  be  the 
thong   with   which    a   door   was    made    fast,    ho'iho'i,    in    the   olden    times   of 
Hawaii.     I  cannot  but  look  upon  this  statement  with  some  suspicion. 


PELE  AND  HIIAKA — A  MYTH  41 

Come  bent-kneed  terrace-consumer, 
With  crash  and  groan  of  lava-plate; 
And  reeking  smoke  that  glooms  the  forest. 
Come,  Lord  of  the  ruddy  flame; 
Fire-tongues  that  search  and  spread; 
Fire-shafts  that  smite  and  crash. 
Let  earthquake  groan  and  lightning  flash. 
Kane  the  god  of  lightning  shall  hear 
And  warm  this  frigid  month  Ulua- 
Two  women  go  to  the  Sun's  east  gate 
To  rouse  goddess  Kapo  from  sleep  — 
She  of  the  black-spotted  red  robe. 
O  Kapo,  reenter  your  Sun-temple 
And  bathe  in  your  sacred  water-pool  — 
Round  as  a  gourd,  scooped  in  the  sand ; 
Drink  from  your  black  polished  awa  cup 
Dark  awa  that's  offered  to  the  gods, 
To  placate  the  goddess  of  gentle  snore; 
Then  enter  the  house  of  Pele. 
Pele  once  burst  forth  at  Kahiki; 
Once  again,  O  Pele,  break  forth; 
Display  thy  power,  my  God,  to  the  world; 
Let  thy  voice  sound  out  like  a  drum; 
Reiitter  the  law  of  thy  burning  back; 
That  thy  dwelling  is  sacred,  apart; 
That  Kane  and  Loa  have  limits ; 
That  fixed  and  firm  are  Pele's  laws! 
For  Pele,  great  Pele,  is  my  God! 

The  sisters,  uncles,  aunts  and  other  kindred  of  Hiiaka  heard 
this  prayer  of  Pau-o-pala'e  distinctly  enough,  and  so  did  Pele; 
and  when  they  saw  that  she  appeared  indifferent  and  made  no 
move,  they  muttered  among  themselves.  Then  Ku-ili-kaua,  a 
man  of  war  and  a  leader  in  battle,  spoke  up  and,  addressing  Ka- 
moho-alii,  said  "Why  is  it  that  she  does  not  send  warriors  to 
the  assistance  of  her  sister?  The  girl  has  fought  most  bravely 
all  day  and  is  worn  out ;  and  there  she  lies  fast  asleep." 

Ka-moho-alii  thereupon  bade  Kilioe-i-ka-pua  and  Olu-wale-i- 
malo,  two  handsome  lads  who  were  very  dear  to  Pele  (ntau 
keiki  punahele  a  Pele) — her  sons  in  fact — to  go  in  to  Pele  and 
ask  her  sanction  to  their  going  to  the  aid  of  Hiiaka. 

When  these  two  boys  came  into  Pele's  presence  they  found 


42  PELE  AND  HIIAKA — A  MYTH 

her  poking  the  fire  with  a  stick  (hoelo  kapuahi).     With  a  fine 
show  of  confidence,  they  at  once  went  and  seated  themselves  in 
Pele's  lap,  one  on  her  right  thigh  and  one  on  her  left.     Pele's 
looks  softened  as  she  contemplated  them,  tears  gathered  in  her 
eyes  and  she  said,  "What  is  the  thought  in  the  heart?    Speak." 
(Heaha  ka  hua  i  ka  umaumaf    Ha'i'na.) 
"Your  commands-"     (O  ka  leo, (a)  literally,  the  voice.) 
At  this  Pele  stood  up  and,  leaving  her  own  home-hearth,  went 
over  and  took  her  station  in  the  fire-pit  of  Hale-ma'u-ma'u.  Then, 
pointing  to  the  east,  she  said : 

O  ka  leo  o  ke  kanaka  hookahi,  mailuna  mai ; 

Mailoko  mai  o  ka  leo  o  ka  manu.(fr) 

O  huli  kai-nu'u(c)  a  Kane; 

E  wehe  ka  lani,  hamama  ka  honua ; 

O  wela  Kahiki-ku  me  Kahiki-moe; 

Ala  mai  o  Ka-moho-alii 

E  moe  ana  iloko  o  ke  ao  polohiwa. 

E  Ku  e,  e  ho'i  ka  amama  (d)  i  ka  lani; 

E  Ku  e,  e  ho'i  ke  ola  ia  Hiiaka-i-ka-poli-o-Pele, 

A  ola  loa  no,  a-a! 


(o)  Leo,  the  voice;  articulate  speech.  Leo  o  ka  kanaka  hookahi.  This 
one  supreme  man  was  Kane.  The  poet  evidently  had  in  mind  the  myth 
which  is  embodied  In  a  certain  Kumu-lipo,  or  song  of  creation :  Kane,  the 
supreme  one,  looking  from  heaven,  saw  Chaos,  or  the  god  of  Chaos,  Kumu- 
lipo,  spread  out  below  and  he  called  to  him  to  send  his  voice — leo — to  the 
east,  to  the  west,  to  the  north  and  to  the  south.  Kumo-lipo,  thus  roused 
from  inaction,  despatched  the  bird  Halulu,  who  flew  and  carried  the  mes- 
sage to  the  east,  to  the  west,  to  the  north  and  to  the  south. 

It  was  such  a  voice  of  utterance  as  this  (leo)  that  the  two  boys  who 
went  in  before  Pele  desired.  These  two  messenger-boys,  by  the  way,  are, 
in  another  account,  spoken  of  as  birds. 

The  purpose  of  Kane  in  sending  out  this  leo  seems  to  have  been  to  rouse 
Into  activity  the  earth-strata,  no  papa  honua.. 

(6)     Ka  manu,  the  bird  Halulu,  above  mentioned. 

(c)  Kai-nu'u  a  Kane.     This  expression  is  an  allusion  to  god  Kane's  surf- 
riding,  which  is  often  mentioned  in  Hawaiian  mythology.     Huli  refers  to  the 
curling  or  bending  over  of  the  breaker's  crest;  Nu'u  to  the  blanket  of  white 
and   yeasty   water    that   follows   as   the   wake   of   the    tumbling   wave.      The 
Hawaiians  who  are  best   Informed   in   these  matters  have  only  vague   ideas 
on  the  whole  subject. 

(d)  Amama,  a  word  frequently  used  at  the  end  of  a  prayer  In  connection 
with  the  word  noo  (free),  as  In  the  expression  amama,  ua  noa.     The  evident 
meaning  is  it    (the  tabu)    is   lifted,   it  is  free.     I  conjecture   that   the  word 
amama  Is  dreived  from,  or  related  to,  the  word  mama,  light,  in  the  sense  ol 
levitation. 


PELE  AND  HIIAKA — A  MYTH  43 

TRANSLATION 

The  voice  from  above  of  a  man  supreme 
Flies  east,  flies  west,  in  the  cry  of  a  bird : 
Curl  over,  thou  yeasty  billow  of  Kane! 
Be  rent,  O  Heaven,  and  quake,  O  Earth ! 
Kahiki's  pillars,  flame  ye  and  burn! 
Ka-moho-alii  doth  wake  and  rise 
From  his  couch  on  banks  of  purple  cloud- 
To  heaven  return  with  thy  tabu,  O  Ku ! 
Salvation,  O  Ku,  for  Hi'iaka — 
Hi'iaka  the  darling  of  Pele ! 
Immortal  life  to  her! 

At  this  the  gods  of  war  sprang  into  array,  as  if  unleashed  by 
the  words  of  Pele.  At  their  head  marched  Ku-lili-ai-kaua,  a 
veteran  who  had  followed  Pele  in  her  voyage  from  Kahiki. 
With  him,  went  Ke-ka-ko'i,  a  guide  (hookele)  well  acquainted 
with  the  forest  trails.  In  the  van  strode  three  weird  figures 
(Ka-maiau,  Ka-hinihini  and  Mapu)  bearing  conchs,  to  which 
they  ever  and  anon  applied  their  lips  and  sent  forth  resounding 
blasts.  But  even  more  thrilling  and  inspiring  than  the  horns 
of  Triton  was  the  voice  of  these  gods  of  war  as  they  chanted 
their  war-song: 

MELE  KA'I  KAUA 

Hulihia  ka  mauna,  wela  i  ke  ahi ; 

Wela  fno'a-nopu  ka  uka  o  Kui-hanalei,(a) 

I  ke  a  pohaku  Pu'u-lena(fe)  e  lele  mai  iuka. 

O  Ke-ka-ko'i (c)  ka  hookele  mai  ka  Lua; 

O  Ka-maiau (d)  kani  pololei,  kani  le'ale'a; 

O  ka  Hinihini(^)  kani  kua  mauna; 

O  ka  Mapu(/)  leo  nui,  kani  kohakoha; 


(o)  Kui-hanalei,  a  regrion  in  Puna,  not  far  from  the  caldera  of  Kilauea, 
said  to  be  covered  now  with  pahoehoe  and  aa. 

(b)     Pu'u-lena,  a.  wind  that  blows  in  the  regrion  of  the  volcano. 

(e)  Ke-ka-ko'i  (literally  ,the  ax-maker),  the  name  of  the  guide  and 
path-finder  to  the  company. 

(d)  Ka-maiau,  their  trumpeter  who  carried  a  conch. 

(e)  ffinihiiii.  a  poetical  name  for  a  land-shell,  probably  one  of  the  genus 
Achatinella,  which  was  popularly  believed  to  give  a  shrill  piping  note. 

(f)  Mapu,  one  of  the  trumpeters. 


44  PELE  AND  HIIAKA — A  MYTH 

0  hulihia  i  ka  ale  ula,(£)  '  ka  a'c'  lani,(A) 

1  ka  pu-ko'a,(»)  i  ka  a'aka(/) — 
I  ke  ahu  a  Lono(&)  e! 

E  lono  anei,  e  hookuli  ? 
E  hookuli  i  ka  uwalo,  e! 
Eii,  e  hele  no  e! 
He-he-he-e-e ! 

TRANSLATION 

The  Mount  is  convulsed,  it  belches  flame ; 
Fire-scorched  is  upland  Kui-hanalei — 
A  hail  of  stones  shot  out  with  sulphur-blasts. 
Ka-ko'i  guides  the  warrior-van; 
The  rousing  peals  of  pearly  conch 
And  thrilling  notes  of  woodland  shells 
Stir  every  heart  with  tuneful  cheer. 
Heaven's  blue  is  turmoiled  with  fire-clouds  — 
Boiling  fountains  of  flame  and  cinder  — 
Such  the  form  we  give  to  our  message : 
Will  he  heed  it,  or  turn  a  deaf  ear? 
Ah,  you  see,  he  scorns  our  entreaty. 
Be  valiant!  now  forward  to  battle! 
He-he-he-e-e ! 

Thus  chanting  their  battle-mele  (mele  ka'i  kaua),  these  gods 
of  an  old-time  mythology  marched,  or  flew,  with  resolute  pur- 
pose to  their  task  of  rescuing  Hiiaka  and  her  little  band  and  of 
ridding  the  land,  at  one  and  the  same  stroke,  of  their  old  in- 
trenched foe,  Pana-ewa.  Heaven  and  earth  stirred  at  their  onset- 
The  visible  signs  of  their  array  were  manifest  in  columns  of 
seething  fire-shot  clouds  that  hovered  like  vultures  over  the 
advancing  army.  Arrived  at  striking  distance,  they  let  loose 
their  lightning-bolts  and  sounded  their  thunder-gongs.  Earth 

(g)  Ale  ula,  a  cloud  of  steam  and  smoke,  such  as  accompanied  an 
eruption. 

(h)     Ale  lani,  the  patches  of  blue  sky  between  masses  of  clouds. 

«)  Pu-ko'a,  a  column  of  steam  and  smoke  bursting  up  from  a  volcanic 
eruption. 

(/)  A'aka,  a  column  of  laplllae,  accompanied  by  hot  vapor  and  smoke, 
such  aa  jet  up  from  a  volcanic  crater  or  fissure. 

(fc)  Lono,  a  message;  to  hear  a  message,  i.e.,  to  receive  It.  The  ex- 
pression ahu  a  lono  Is  at  first  a  little  puzzling.  It  means  the  visible  bulk, 
or  sign,  of  the  message. 


PELE  AND  HIIAKA — A  MYTH  45 

and  heaven  at  once  became  turmoiled  in  one  confused  whirl  of 
warring  elements. 

The  warriors  of  Pana-ewa,  who  —  in  imitation  of  their  chief  — 
had  for  the  most  part  taken  the  guise  of  trees  and  other  natural 
objects,  found  themselves  from  the  first  fettered  and  embarrassed 
by  a  tangle  of  parasitic  vines,  so  that  their  thrusts  against 
Hiiaka  were  of  little  avail.  Now  comes  the  onset  of  the  Pele 
gods  in  the  tempest-forms  of  hurricane,  lightning,  hail,  and 
watery  cloud-bursts  that  opened  heaven's  flood-gates-  Against 
these  elemental  forces  the  dryad-forms  of  Pana-ewa's  host  could 
not  stand  for  a  moment.  Their  tree-shapes  were  riven  and  torn 
limb  from  limb,  engulfed  in  a  swirling  tide  that  swept  them 
down  to  the  ocean  and  far  out  to  sea. 

Two  staunch  fighters  remained,  Kiha,  who  had  chosen  to 
retain  the  honest  dragon-form;  and  Pua'a-loa,  a  creature,  like 
Kama-pua'a,  in  the  demi-shape  of  a  boar,  whom  Pana-ewa,  at 
the  scent  of  disaster,  had  thrust  into  the  confinement  of  a  secret 
cave.  This  manner  of  retreat  saved  the  twain  from  the  immedi- 
ate disaster  by  flood  but  not  from  the  vengeance  of  Pele's  army. 
Detected  in  their  lairs,  they  were  slain  and  their  petrified  bodies 
are  pointed  out  to  this  day  in  verification  of  this  story. 

The  fate  of  Pana-ewa  himself  was  most  tragical.  He  no  sooner 
had  taken  the  form  of  a  kukui  tree  than  he  found  himself  over- 
laid and  entangled  with  meshes  of  parasitic  growth;  he  could 
neither  fight  nor  fly.  The  spot  on  which  he  stood  sank  and 
became  a  swamp,  a  lake,  a  sink;  the  foundations  on  which  its 
bottom  rested  were  broken  up  and  fell  away.  Pana-ewa,  swal- 
lowed up  in  the  gulf,  was  swept  out  to  sea  and  perished  in  the 
waves-  Kane-lu-honua  had  broken  up  the  underlying  strata 
and  made  of  the  place  a  bottomless  sink. 

(A  reef  is  pointed  out  in  the  ocean  opposite  Papa'i  which  is 
the  remains  of  the  body  of  the  mo'o  Pana-ewa.) 

The  part  taken  by  Hiiaka  in  this  last  act  of  her  deliverance 
was  hardly  more  than  that  of  a  spectator.  She  had  but  to  look 
on  and  witness  the  accomplishment  of  her  own  salvation.  Having 
been  rousedfrom  the  refreshment  of  sleep  by  the  long-drawn 
recitative  of  Pau-o-pala'e's  prayer-mele  (see  pp.  37-40),  she  did 
her  best  to  cheer  her  two  companions  with  assurances  of  coming 
deliverance  and,  gathering  her  little  brood  about  her,  after  the 


46  PELE  AND  HIIAKA — A  MYTH 

manner  of  a  mother-hen,  figuratively,  bade  them  cling  to  her, 
nestle  under  her  wings,  lest  they  should  be  swept  away  in  the 
flood  of  waters  that  soon  began  to  surge  about  them  —  a  flood 
which  carried  far  out  to  sea  the  debris  of  battle  —  as  already 
described- 

The  victory  for  Hiiaka  was  complete.  Hawaii  for  once,  and 
for  all  time,  was  rid  of  that  pestilential,  man-eating,  mo'o  band 
headed  by  Pana-ewa  who,  from  the  time  of  Pele's  coming,  had 
remained  entrenched  in  the  beautiful  forest-land  that  still  bears 
the  name — Pana-ewa. 


CHAPTER  XI 

HIIAKA   HAS   VARIOUS   ADVENTURES— THE  SHARK 

MAKAU-KIU 

At  one  stroke,  the  benign  action  of  the  heavenly  powers  had 
freed  a  fair  land  from  a  pestilential  mo'o  band,  disinfected  it  of 
the  last  shred  and  fragment  of  their  carcases  and  ushered  in  a 
reign  of  peace  in  the  wooded  parks  and  tangled  forests  of  Pan- 
ewa.  Hiiaka  could  afford  to  celebrate  her  victory  by  recuperat- 
ing her  powers  in  well-earned  repose.  While  she  thus  lay  in 
profound  sleep  on  the  purified  battle-field,  her  two  companions 
busied  themselves  in  preparing  such  simple  refreshment  as  the 
wilderness  afforded.  The  piece  de  resistance  of  this  dinner  of 
herbs  was  luau,  the  favorite  food  of  the  Pele  family. 

When  the  women  had  finished  the  task  of  collecting,  sorting, 
making  into  bundles  and  cooking  the  delicate  leaves  of  kalo, 
Hiiaka  still  slept.  Pau-o-pala'e  thereupon  took  her  station  at 
the  feet  of  her  mistress  and  chanted  the  dinner-call  in  the  form 
of  a  gentle  serenade : 

E  ala,  e  ala,  e ! 

E  ala,  e  Hika'a-lani ; 

E  ala,  e  Ke-ho'oilo-ua-i-ka-lani ; 

E  ala,  e  Ho'omau, 

Wahine  a  Makali'i,  la! 

E  ala,  e! 


PELE  AND  HIIAKA — A  MYTH  47 

TRANSLATION 

O  Daughter  of  heaven, 
Awake,  awake! 
Hiiaka,  awake! 
Sender  of  winter  rain, 
Guardian  of  womanly  rites, 
Spouse  of  God  Maka-li'i, 
Awake  thee,  awake ! 

"The  luau  must  be  burnt  to  a  crisp,"  Hiiaka  said  as  she  sat  up. 

As  Hiiaka  and  her  companions  again  wended  their  way 
through  the  forest,  it  was  evident  that  its  innocent  creatures 
had  unjustly  suffered  in  company  with  their  guilty  invaders  and 
time  had  not  yet  sufficed  for  the  exercise  of  that  miracle  of  tropic 
repair  which  quickly  heals  and  covers  the  damage  done  by  a 
tempest.  Broken  limbs,  fallen  trees  and  twisted  vines  still 
blocked  the  narrow  trails,  while  here  and  there  an  uprooted 
forest  giant,  in  unseemly  fashion,  obtruded  a  Medusa-head  of 
tawny  roots  in  place  of  its  comely  coronal  of  leaves- 

In  their  journey  they  came  at  length  to  a  place,  Maka'u-kiu, 
where  the  road  seemingly  ended  abruptly  in  a  precipice  with  the 
ocean  dashing  wildly  at  its  base.  The  alternative  open  to  their 
choice  was,  to  seek  out  some  round-about  inland  way,  or  to  take 
the  shorter  route  and  swim  the  ocean-made  gap-  The  two 
women,  Wahine-oma'o  taking  the  lead,  proposed,  as  a  diversion, 
to  swim  the  ocean  and  thus  avoid  a  long  and  wearisome  detour. 
Hiiaka  strenuously  vetoed  the  proposition ;  but  the  two  women, 
not  yet  trained  to  subordinate  their  will  and  judgment  to  the 
decision  of  the  leader,  persisted.  Hiiaka,  thereupon,  took  a 
stem  of  the  ti  plant  and,  peeling  off  its  rusty  bark,  left  it  white 
and  easily  visible.  "I  will  throw  this  stick  into  the  water,"  said 
she,  "and  if  it  disappears  we  will  not  make  of  this  an  au-hula- 
ana;(a)  but  if  it  remains  in  sight,  then  we  will  swim  across  this 
wild  piece  of  water-" 

It  seemed  to  Hiiaka  that  her  companions  displayed  a  masculine 
stubbornness  and  unreasonableness,  a  criticism  which  she  uttered 
in  her  chanting  way  : 

(a)  Au-hula-ana.  This  IB  the  term  applied  to  such  a  break  in  a  seaside 
trail  as  is  above  described.  The  word  hula  indicates  the  billowy  toss  of  the 
ocean  or  of  the  swimmer's  body  while  making  the  passage.  The  term,  fol- 
lowing Hawaiian  usage,  is  employed  either  as  a  noun  or  as  a  verb. 


48  PELE  AND  HIIAKA — A  MYTH 

Au  ma  ka  hula-ana! 
Kai-ko'o  ka  pali ! 
Pihapiha  o  Eleele, 
Ke  kai  o  Maka'u-kiu! 
Aole  au  e  hopo  i  ka  loa 

0  Hono-kane-iki. 

1  Kane,  la,  olua; 

I  wahine,  la,  wau,  e ! 


TRANSLATION 

To  swim  this  tossing  sea, 

While  waves  are  lashing  the  cliff 

And  the  ocean  rages  high, 

At  Eleele,  the  haunt  of  the  shark ! 

I  balk  not  the  length  of  the  road 

By  Hono-kane-iki. 

Be  you  two  stubborn  as  men! 

Let  me  be  guideful  as  woman. 

Hiiaka  then  threw  the  peeled  stick  into  the  ocean  and  in  a 
moment  it  was  snatched  out  of  sight.  "There!  If  we  were  to 
swim  we  would  be  seized  and  eaten  by  Maka'u-kiu." 

"When  you  tossed  the  stick  into  the  ocean,  the  sea-moss  cov- 
ered and  concealed  it,  and  you  thought  it  was  the  work  of  a 
shark,"  was  the  reply  of  Wahine-oma'o.  Again  they  made 
ready  to  plunge  into  the  sea.  Hiiaka  threw  another  stick  and 
that  too  was  instantly  swallowed ;  whereupon  she  chanted  again : 

Hookuku  ka  au-hula-ana  o  ka  pali ! 
Ke  pu'e  'a  la  e  ke  kai  a  nalo  ka  auki ; 
He  i'a  ko  lalo,  he  i'a,  o  Maka'u-kiu  — 
O  Maka'u'kiu,  ho'i,  e ! 

TRANSLATION 

Have  done  with  this  fool-hardy  swim! 
The  ocean  just  gulps  down  the  stick ! 
A  monster  fish  dwells  in  the  depth  — 
That  monster  shark,  Maka'u-kiu ; 
Aye,  the  shark-god  Maka'u-kiu ! 


PELE  AND  HIIAKA — A  MYTH  49 

The  women  were  not  yet  convinced  and  still  persisted,  a  stub- 
bornness that  drew  from  Hiiaka  another  remonstrance : 

Me  he  uahi  mahu,  la, 
Ko  lalo  o  Kaka-auki, 
I  Maka'u-kiu. 
He  kiu,  he  alele  aloha, 
Eia  i  o'u  nei,  e! 

TRANSLATION 

A  seething  whirl  of  ocean-mist 
Marks  the  place  where  I  cast  the  stick : 
'Tis  the  work  of  the  lurking  shark. 
Your  loving  guard,  your  faithful  spy  — 
That  is  my  service  to  you ! 

At  these  words  the  huge  form  of  the  shark  rose  to  the  surface, 
and  the  women,  convinced  at  last,  leaped  out  of  the  water  and 
abandoned  their  purpose-  Hiiaka  now  gave  battle  to  the  shark 
and  that  was  the  end  of  one  more  power  of  evil. 


CHAPTER  XII 
THE  ROUT  OF  THE  MAHIKI 

The  location  of  the  adventure  with  the  shark-god  Maka'u- 
kiu  (a)  was  at  the  mouth  of  Waipi'o  valley,  a  region  where 
Hawaii's  storm-coast  forms  an  impassable  rampart,  save  as  it 
is  cut  by  this  and  its  twin  valley,  Wai-manu.  These  valleys  take 
head  in  a  wild  forest  region,  the  home  of  mist,  rain  and  swamp. 
Adjoining  this  and  part  of  the  same  watershed  is  the  region 
known  as  Mahiki-waena,  a  land  which  the  convenience  of  traffic 
required  should  be  open  to  travel.  It  was  the  haunt  of  a  ferocious 
horde  of  mo'o  called  mahiki(6)  from  their  power  to  leap  and 
spring  like  grass-hoppers. 

When   Hiiaka  proposed  to  pass  through  this   region   in  the 

(a)  Maka'u-Mtt,  afeared-o-a-spy. 

(b)  Ma-hi-ki    (mahiti,  mawhiti),  to  leap,  to  skip,  to  spring  up  suddenly 
The  Maori  Comp.  Diet.     E.  Tregear. 


50  PELE  AND  HIIAKA — A  MYTH 

ordinary  course  of  travel,  the  head  of  the  Mahiki  insolently 
denied  her  the  right  of  way,  suggesting  as  an  alternative  the 
boisterous  sea-route  around  the  northern  shoulder  of  Hawaii- 
Hiiaka's  blood  was  up.  The  victory  over  the  hosts  of  Pana-ewa 
and  the  more  recent  destruction  of  Maka'u-kiu  had  fired  her 
courage.  She  resolved  once  for  all  to  make  an  end  of  this 
arrogant  nuisance  and  to  rid  the  island  of  the  whole  pestilential 
brood  of  imps  and  mo'o.  Standing  on  a  height  that  overlooked 
Wai-pi'o,  she  chanted  a  mele  which  is  at  once  descriptive  of  the 
scene  before  her  and  at  the  same  time  expressive  of  her  de- 
termination : 

MELE  UHAU 

A  luna  au  o  Wai-pi'o, 

Kilohi  aku  k'uu  maka  ilalo; 

Hele  ho'i  ke  ala  makai  o  Maka'u-kiu ; 

Hele  ho'i  ke  ala  mauka  o  Ka-pu-o'a  — 

Pihapiha,  he'e  i  ka  welowelo, 

I  ka  pu'u  Kolea,  i  ka  ino,  e  — 

Ino  Mahiki : 

Ua  ike  ka  ho'i  au,  he  ino  Mahiki, 

He  ino,  he  ino  loa  no,  e ! 

TRANSLATION 

As  I  journeyed  above  Wai-pi'o 
Mine  eyes  drank  in  that  valley  — 
The  whole  long  march  as  far  as  from 
The  sea-fight  at  Maka'u-kiu 
Till  the  trail  climbs  Ka-pu-o'a. 
There  soggy  the  road  and  glairy. 
And  there  do  flaunt  and  flourish, 
On  Plover  Mount,  the  cursed  Mahiki. 
For  I  am  convinced  that  that  crew 
Are  bad,  as  bad  as  bad  can  be! 

Hiiaka's  march  to  encounter  the  Mahiki  was  interrupted  for  a 
short  time  by  an  incident  that  only  served  to  clinch  her  resolu- 
tion. An  agonizing  cry  of  distress  assailed  her  ear.  It  came 
from  a  dismantled  heap  of  human  flesh,  the  remains  of  two  men 
who  had  been  most  brutally  handled  —  by  these  same  Mahiki, 
perhaps  — their  leg  and  arm-bones  plucked  out  and  they  left 


PELE  AND  HIIAKA — A  MYTH  51 

to  welter  in  their  misery-  It  was  seemingly  the  cruel  infliction 
of  the  Mahiki.  The  cry  of  the  two  wretches  could  not  be  dis- 
regarded : 

E  Hiiaka-i-ka-poli-o-Pele,  e, 
E  ki'i  mai  oe  ia  maua; 
E  ka  hookuli  i  ka  ualo,  e ! 
Ka  opu  aloha  ole,  e-e! 

TRANSLATION 

O  Hiiaka-of-Pele's-heart, 

Come  thou  and  assist  us. 

Turn  not  a  deaf  ear  to  our  cry ! 

Be  not  of  hard  and  unfeeling  heart ! 

Hiiaka,  with  a  skill  that  did  credit  to  her  surgery,  splinted  the 
maimed  limbs,  inserting  stems  from  her  favorite  ti  plant  to  take 
the  place  of  the  long  bones  that  had  been  removed.  She  left 
them  seated  in  comfort  at  the  roadside  at  Pololu. 

The  Mahiki,  on  seeing  Hiiaka  advance  into  their  territory, 
threw  up  the  dirt  and  dust  in  their  front,  to  express  their  con- 
tempt for  such  an  insiginficant  body  of  trespassers-  Hiiaka, 
paying  no  attention  to  their  insolence,  pressed  on.  Her  purpose 
was  to  strike  directly  at  Mo'o-lau,  the  leader  of  the  horde,  to 
whom  she  addressed  this  incantation : 

A  loko  au  o  Mahiki, 

Halawai  me  ke  Akua  okioki  po'o. 

Okioki  ino,  la,  i  kona  po'o; 

Kahihi  a'e  la  i  kona  naau ; 

Hoale  mai  ana  i  kona  koko  i  o'u  nei. 

E  Lau  e,  Lau  e-e! 

No'u  ke  ala,  i  hele  aku  ho'i,  e-e! 

TRANSLATION 

I  enter  the  land  of  Mahiki ; 
I  counter  the  head-hunting  witch. 
See  me  pluck  the  head  from  her  body ; 
See  me  tear  out  her  very  heart, 


52  PELE  AND  HIIAKA — A  MYTH 

Till  her  blood  surges  round  me  in  waves  — 
Blood  of  the  monster  that's  legion. 
Mine  is  the  common  right  of  way : 
The  traveler's  right  to  the  road! 

At  dark  Hiiaka  camped  in  the  road  and  during  the  night  a 
female  ku-pua  named  Lau-mihi,  whom  the  Mahiki  chief  had  sent 
as  a  spy  to  watch  Hiiaka,  was  seen  standing  on  a  high  place  to 
one  side  of  them.  Hiiaka  at  once  flew  at  her  and  put  an  end 
to  her. 

Now  began  a  fierce  battle  between  Hiiaka  and  the  Mahiki 
dragon  and  his  forces.  They  fought  till  both  sides  were  ex- 
hausted and  then,  as  if  by  mutual  consent,  stopped  to  rest- 

Hiiaka  perceived  that  the  battle  was  to  be  even  more  fiercely 
contested  than  that  at  Pana-ewa.  She  bade  Pau-o-pala'e  to  take 
good  care  that  no  ill  came  to  Wahine-oma'o.  Looking  up  into 
the  heavens,  Hiiaka  saw  her  relatives  and  friends  Poha-kau, 
Ka-moho-alii,  Kane-milo-hai,  and  a  large  concourse  of  other  gods, 
including  Kane,  Kanaloa,  Ku  and  Lono,  watching  her,  evidently 
greatly  interested  in  her  performances.  They  assured  her  of 
their  protection.  At  this  Hiiaka  was  much  encouraged  and  gave 
utterance  to  her  feelings  in  this  kanaenae : 

A  Moolau,  i  ka  pua  o  ka  uhiuhi, 

Helele'i  mai  ana  ka  pua  o  Ko'o-ko'o-lau- 

Lohi'a  e  na  mo'o  liilii — 

Na  mo'o  liilii  ke  ala 

E  kolo  i  ke  kula, 

E  iho  i  kai  o  Kawaihae,  la. 

Hea  a'e  la  ka  mo'o  liilii: 

E  hakaka  kaua ;  paio  olua  auane'i. 

He  'kau  Mo'o-lau,  o  Mo'o-lau  akua,  e ! 

TRANSLATION 

In  the  wilds  of  Mo'o-lau, 
The  uhiuhi's  time  for  bloom  — 
The  petals  fall  of  Koolau's  flower : 
The  little  dragons  have  found  the  way 
By  which  they  can  crawl  to  the  plain, 
Go  down  to  the  sea  at  Kawaihae. 


PELE  AND  HIIAKA — A  MYTH  53 

The  little  demons  now  announce 
That  you  and  I  shall  battle  wage : 
We  two,  indeed,  must  fight,  they  say — 
A  god  is  Mo'o-lau,  a  host  of  gods! 

At  this  the  great  dragon  Mo'o-lau  bestirred  himself.  His  at- 
tack was  direct,  but  he  divided  his  host  into  two  columns  so  as 
to  envelope  Hiiaka  and  attack  her  on  each  flank.  Hiiaka  saw 
them  approaching  through  the  jungle  and  chanted  the  follow- 
ing rallying  song: 

MELE  HO'-ULUULU 

A  Mo'o-lau,  i  ka  pua  o  ka  uhiuhi, 

Pala  luhi  ehu  iho  la 

Ka  pua  o  ke  kauno'a  i  ka  la ; 

Na  hale  ohai  i  Kekaha,  o  Wa'a-kiu ; — 

E  kiu,  e  kiu  ia  auane'i  kou  ahiahi; 

E  maka'i  ia  olua  auane'i. 

He  akua  Mo'o-lau,  o  Mo'o-lau  akua,  e! 

TRANSLATION 

In  the  jungle  of  Mo'o-lau, 
The  uhi-uhi's  season  of  bloom; 
The  flower  of  the  rootless  kau-no'a 
Is  wilted  and  bent  in  the  sun; 
My  bower  in  Kekaha's  invaded: 
Some  creature  is  playing  the  spy. 
I,  in  turn, — be  warned — will  spy  out 
Your  quiet  and  rest  of  an  evening : 
This  to  you,  you,  god  Mo'o-lau ! 

Pele,  perceiving  that  the  crisis  of  the  conflict  had  now  come, 
called  upon  all  the  male  and  female  relatives  of  Hiiaka  (hoaiku) 
to  go  to  her  assistance ;  "Go  and  help  your  sister  Hiiaka.  There 
she  is  fighting  desperately  with  Mo'o-lau — fighting  and  resting, 
fighting  and  resting,  well  nigh  exhausted.  Go  and  help  her;  all 
of  you  go-.  It's  a  fight  against  Mo'o-lau." 

When  the  battalion  of  gods  moved  against  the  mo'o,  it  was 
a  rout  and  a  slaughter.  Then  the  cry  arose:  "No  fight  has 
been  made  against  the  Mahiki  dragon ;  he  yet  survives."  There- 


54  PELE  AND  HIIAKA — A  MYTH 

upon  they  turned  their  attack  against  that  old  dragon  and  his 
guards.    Hiiaka  then  celebrated  the  double  victory  in  this  paean : 

Kaiko'o  Pu'u-moe-awa,  wawa  ka  laau ; 

Nei  o  Pu'u-owai  ma,  e: 

Naha  ka  welowelo ;  he'e  na'e  ho'i,  e ! 

E  Pu'u-owai  ma,  e,  ke  holo  la! 

E  Miki-aloalo,  e,  nawai  ka  make? 

Ke  i-o  nei,  e! 

TRANSLATION 

A  roar  as  of  surf  on  the  hill  Moe-awa : 
The  tumult  resounds  through  the  forest : 
Pu'u-owai  and  his  band  lead  the  rout, 
Your  battallions  are  torn  into  tatters — 
You  are  running,  Captain  Owai ! 
And  you,  Captain  Spry,  whose  the  defeat? 
The  answer  is  made  by  the  shouting ! 

Hiiaka's  chief  weapon  of  attack  seems  to  have  been  her  magi- 
cal pau-  With  this  as  a  besom  she  beat  them  down  as  a  husband- 
man might  beat  down  a  swarm  of  locusts.  The  Mahiki  and  the 
Mo'o-lau  had  ceased  to  exist  as  organized  bodies.  But  from  the 
rout  and  slaughter  of  the  armies  many  individuals  had  escaped 
with  their  lives,  and  these  had  hid  themselves  away  in  caves 
and  secret  places,  some  of  them  even,  presuming  apparently 
upon  their  power  of  disguise,  had  taken  refuge  in  the  remote 
scattered  habitations  of  the  people.  Such  an  inference  seems 
to  be  justified  by  the  language  of  the  mele  now  to  be  given : 


NOTE. — The  gods  that  came  to  the  assistance  of  Hiiaka  such  times  as 
circumstances  pinched  her  and  whose  spiritual  power  at  all  times  re- 
enforced  her  feeble  humanity  were  limited  in  their  dominion  to  certain 
vaguely  defined  provinces  and  departments.  Thus,  if  there  was  any  sea- 
fighting  to  be  done,  it  fell  to  the  shark-god,  the  Admiral  Ka-moho-alii,  to 
take  charge  of  it.  On  the  other  hand,  the  conduct  of  a  battle  on  terra  firma 
would  be  under  the  generalship  of  Kane-milo-hai ;  while  to  Kana-loa  be- 
longed the  marshalling  of  the  celestial  hosts,  the  moon  and  the  stars.  But 
the  orb  of  day,  the  Sun,  belonged  to  Lono.  Hence,  if  the  fighting  was  during 
the  hours  of  daylight,  Lono  would  logically  assume  the  command.  The 
rule  of  the  great  god  Ku  was  also  exercised  principally  by  day.  It  was  he 
who  arranged  the  calendar  and  settled  the  order  of  the  seasons,  the  days 
and  the  nights.  The  subdivisions  and  departmental  complications  under 
these  general  divisions  were  numerous. 


PELE  AND  HIIAKA — A  MYTH  55 

Lilo  i  Puna,  lilo  i  Puna, 

Lilo  i  Puna,  i  ke  au  a  ka  hewahewa; 

Popo'i  aku  ka  i  na  hale: 

LJa  piha  na  hale  i  ke  'kua  — 

O  Kini  Akua  o  Wai-mea, 

0  ka  Lehu  Akua  o  Mana. 
Kini  wale  Wai-mea 

1  ka  pihe  o  ke  'kua  o  Uli,  e. 
Po  wale  Mahiki; 

A  ia  Mahiki  ke  uwa  la  no,  e! 

TRANSLATION 

Scattered  through  Puna,  scattered  through  Puna, 
Is  the  rout  of  the  vagrant  imps : 
They  swarm  in  the  dwellings  of  men; 
The  houses  are  lousy  with  demons  — 
Wai-mea's  myriads  of  godlings, 
Thy  four  hundred  thousand,  Mana- 
Wai-mea  thrills  with  the  snarl  of  witch-gods: 
Night's  shadows  brood  over  Mahiki ; 
The  uproar  keeps  on  in  Mahiki. 


CHAPTER  XIII 
HIIAKA  LOOPS  BACK  IN  HER  JOURNEY 

Hiiaka,  having  thus  far,  as  it  would  seem,  journeyed  along 
the  western  coast  of  Hawaii,  now  loops  back  in  her  course  and 
travels  in  the  direction  of  Hilo  by  the  way  of  Hamakua,  for  the 
seeming  purpose  of  completing  her  work  of  extermination.  Like 
a  wise  general,  she  would  leave  no  enemies  in  her  rear. 

When  they  came  into  the  neighborhood  of  Wahine-oma'o's 
home,  that  girl  spoke  up  and  said,  "I  think  we  had  better  take 
another  road.  If  we  keep  to  this  one,  which  passes  by  my  door, 
my  parents,  who  will  be  watching  for  me,  will  see  me  and  will 
want  me  to  remain  with  them-"  This  she  said  by  reason  of  her 
great  desire  to  continue  in  Hiiaka's  company.  True  enough, 
when  they  caught  sight  of  her  old  home,  there  sat  her  mother 
Puna-hoa  and  her  father  Kai-pala-oa. 


56  PELE  AND  HIIAKA — A  MYTH 

"There  they  sit,"  said  the  girl.  "If  they  recognize  me  they 
will  want  to  keep  me." 

Hiiaka  bade  Wahine-oma'o  fall  in  behind  her,  hunch  her 
shoulders,  bend  forward  her  head  and  walk  with  short  infirm 
steps  in  imitation  of  an  old  woman.  Hiiaka,  on  coming  close 
to  the  old  people,  using  the  language  of  song,  asked  directions 
as  to  the  road: 

E  Puna-hoa  i  Kai-pala-oa, 
I  na  maka  o  Nana-kilo  ma 
E  nonoho  mai  la,  e, 
Auhea  ka  ala,  e? 

TRANSLATION 

O  Puna-hoa  and  Kai-pala-oa, 
You  with  the  clear-scanning  eyes, 
Sitting  at  rest  before  me, 
Point  me  out  now  the  road. 

"The  road  is  plain  enough ;  you  are  taking  the  right  way.  .  .  . 
We  are  looking  at  that  young  woman  of  your  party  —  she  has 
such  a  strong  resemblance  to  our  missing  daughter,  save  her 
way  of  shuffling  and  holding  her  head-" 

On  reaching  the  outskirts  of  the  village  of  Hilo,  Hiiaka  found 
a  rickety  foot-bridge,  consisting  of  a  single  narrow  and  wobbly 
plank,  liable  to  turn  at  every  step  and  precipitate  the  passenger 
into  the  tumbling  waters  below  —  and  this  was  the  only  passage 
across  the  rocky  chasm  of  the  Wai-luku(o)  river.  This  precari- 
ous crossing  was  the  work  of  two  sorcerers,  degenerate  nonde- 
scripts, who  had  the  audacity  to  levy  toll  for  the  use  of  their 
bridge,  in  default  of  which  the  traveler  suddenly  found  himself 
precipitated  into  the  raging  water.  By  virtue  of  their  necro- 
mantic powers,  they  had  the  presumption  to  claim  spiritual  kin- 
ship with  Hiiaka,  a  bond  the  woman  could  not  absolutely  re- 
pudiate. 

"Here  comes  our  mo'o-puna,(fr)  called  out  Pili-a-mo'o  to  his 
companion. 

"Well,  what  of  it?  She  will  have  to  pay  her  fare  the  same 
as  anyone  else,"  replied  Noho-a-mo'o-  "Only  on  that  condition 
shall  she  cross  by  our  bridge." 

On  Hiiaka's  attempting  to  cross  without  paying  toll,  the  two 


PELE  AND  HIIAKA — A  MYTH  57 

sorcerers  would,  following  their  own  practice,  have  disarranged 
the  treacherous  plank  and  precipitated  her  and  her  party  into 
the  raging  stream. 

"Well  said,"  Noho-a-mo'o  replied;  "provided  she  will  consent 
to  it." 

Hiiaka  now  called  to  them  in  the  language  of  song : 

Kahuli-huli,(c)  e-e, 

Ka  papa  o  Wai-luku ! 

Kahuli  o  Apua, 

Ha'a  mai  o  Mau-kele: 

He  ole  ke  kaha  kuai  ai,  e-e ! 

Homai  ka  ai, 

Homai  ho'i  ka  ai,  e-e! 

I  ai'na  aku  ho'i,  e-e! 

TRANSLATION 

Cranky,  cranky  the  bridge, 
Bridge  across  the  Wai-luku ! 
Upset  is  Apua; 
Maukele  declares  that 
The  barter  of  food  is  naught. 
Give  us  then  of  your  food; 
Give  us  something  to  eat; 
Let  us  partake  of  your  meat. 

To  this  unusual  demand  they  replied,  "Indeed,  do  you  imagine 
we  will  do  any  such  thing  as  that?  It  is  not  for  us  to  give  to 
you;  you  must  give  us  the  fare  before  you  cross  on  our  bridge. 
We  don't  give  away  things  for  nothing." 

Hiiaka  replied  by  repeating  her  request  in  nearly  the  same 
words : 

Ka-huli-huli,  e-e, 

Ka  papa  o  Wai-luku. 

He  ole  ke  kaha  kuai  i'a,  e! 

(a)  Wai-luku,  water  of  destruction. 

(b)  Mo'o-puna,  a  grandchild,  nephew  or  niece. 

(c)  Knhuli-huli.      Kahuli,   or    Its    intensive,    kahuli-huli,    primarily    means 
to  upset,   to  overturn.     A  secondary   meaning,   much  employed   in   the   argot 
of  hula  folk,  is  to  hand  over,  to  pass  this  way ;  as  when  one  guest  at  table 
might  say  to  a  neighbor,  "hand  me  the  salt  (If  you  please)." 


58  PELE  AND  HIIAKA — A  MYTH 

Ho-mai  ka  i'a; 

Homai  ana,  ho'i,  ka  i'a, 

I  ai'na  aku,  ho'i,  e-e! 

TRANSLATION 

Unstable  the  bridge, 
Bridge  that  spans  the  Wai-luku. 
This  barter  of  fish  is  a  fraud- 
Give  us  of  your  fish ; 
Grant  us  kindly  some  meat; 
Give  us  something  to  eat. 

Hiaaka  repeated  her  demands  in  varying  form  with  no  other 
effect  than  to  make  the  toll-keepers  more  stubborn  in  their 
ridiculous  demands.  Not  even  when  Hiiaka,  as  if  to  cap  the 
climax  of  their  absurdity,  ended  her  demand  with  this  ironical 
request : 

Ho-mai,  ho'i,  ka  wai,  e ; 
I  inu  ia  aku,  ho'i,  e ! ! 

TRANSLATION 

Give  us  of  this  water, 
Give  us  water  to  drink ! 

Hiiaka  now  openly  denounced  the  two  sorcerers  as  being 
simply  mo'o  in  disguise,  entirely  wanting  in  those  generous  feel- 
ings that  belong  to  godhood.  "These  creatures  are  simply  mo'o. 
If  I  attack  them,  they  will  run  for  their  lives-" 

The  people,  failing  to  recognize  Hiiaka  as  their  deliverer, 
spiritless  from  long  habituation  to  the  fraudulent  dominion  of 
these  imposters,  fearful  also  of  their  vengeance,  stoutly  opposed 
Hiiaka,  affirming  that  Pili-a-mo'o  and  Noho-a-mo'o  were  gods 
in  reality,  having  great  power  and  capable  of  doing  many  won- 
derful things.  They  declared  their  readiness  to  back  their  opinion 
with  their  property,  yes,  with  their  lives.  They  were  at  length 
persuaded,  however,  to  accept  as  decisive  the  test  proposed  by 
Hiiaka,  namely,  that,  if  they  fled  when  attacked,  they  should 
cease  to  be  regarded  as  gods  and  should  be  dealt  with  as  im- 
posters. 


PELE  AND  HIIAKA — A  MYTH  59 

True  to  Hiiaka's  prediction,  the  mo'o,  in  abject  fear,  turned 
and  fled  for  their  lives  at  her  first  threatening  move  and  she  now 
called  upon  the  people  to  pursue  and  destroy  them: 

Kaumaha  ka  a!  o  Hilo  i  ka  lehua 

Mai  ka  Nuku-o-ka-manu(a)  a  Puna-hoa,  e. 

Hoa  ia  iho  la  kau  kanaka, 

I  pa'a,  o  pahe'e  auane'i ; 

Hina  i  ka  Lua-kanaka. 

He  kanaka!    He  mau  akua,  e! 

TRANSLATION 

The  neck  of  Hilo  is  heavy, 

Weighted  with  wreaths  of  lehua 

From  Bird-beak  clean  down  to  the  feet. 

Catch  and  bind  these  robbers  of  men ; 

Bind  them  fast,  lest  they  slip  through  your  hands 

And  escape  to  the  robber-pit  — 

These  mortals,  who  call  themselves  gods! 

The  meaning  of  the  figure  in  the  first  two  verses,  though  ob- 
scure, seems  to  be  that  Hilo,  so  rich  in  natural  beauty,  is  by  that 
very  fact  robbed  of  the  energy  to  defend  herself  and  cast  off 
the  incubus  that  oppresses  her. 

As  the  creatures  fled  from  Hiiaka's  pursuit,  their  human  dis- 
guise fell  from  them  and  their  real  character  as  mo'o  was  evident. 

"We've  committed  a  great  blunder,"  said  Pili-a-mo'o  to  his 
mate.  "It  looks  as  if  she  meant  to  kill  us.  Let  us  apologize 
for  our  mistake  and  conciliate  her  with  fair  words-" 

Noho-a-mo'o  agreed  to  this  and,  turning  to  Hiiaka,  made  this 
wheedling  speech : 

Kupu  maikai  a'e  la 

Ka  wahine  o  ka  Lua ; 

Ua  ia  iho  la  e  ka  ua, 

A  kilinahe  ka  maka  o  ka  lehua  ma-uka. 

Ma-uka  oe  e  hele  ai, 

Ma  ka  hoauau  wai. 

E  waiho  ke  ala  no  maua, 

No  na  kupuna,  e. 

(a)  Nuku-o-ka-manu,  literally,  the  beak  of  the  bird ;  said  to  be  a  cape 
In  the  neighborhood  of  Hilo. 


60  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

She  has  grown  a  fine  figure, 

Our  girl  from  the  Fire-pit. 

The  plentiful  rain  has  made  bright 

This  bud  of  upland  lehua- 

Pray  choose  your  road  farther  inland; 

That  way  will  offer  good  fordage  — 

This  road  leave  to  your  ancient  kin. 

Hiiaka  spared  not,  but  pursued  them  to  their  cavernous  rock- 
heaps  in  which  they  thought  to  hide  themselves,  and,  having 
seized  them,  rent  them  asunder  jaw  from  jaw.  Thus  did  Hiiaka 
add  one  more  to  the  score  of  her  victories  in  the  extermination 
of  the  mo'o. 


CHAPTER  XIV 
HIIAKA  MEETS  MOTHER-GRUNDY 

It  was  at  this  point  of  the  journey  that  Hiiaka  lost  the  attend- 
ance of  her  sympathetic  companion  and  faithful  servant,  Pau-o- 
pala'e.  She  was  persuaded  to  unite  her  fortunes  with  those  of 
a  man  from  Kohala  named  Pa-ki'i ;  and  we  must  leave  unan- 
swered the  question,  how  she  finally  settled  with  Pele  this  ap- 
parent desertion  of  the  trust  with  which  she  had  been  charged, 
that  of  acting  as  aide,  kahu,  to  Hiiaka.  Wahine-oma'o  now  re- 
mains as  the  sole  companion  of  Hiiaka  in  her  future  adventures. 

On  resuming  the  journey  they  came  before  long  to  the  broad 
stream  of  Honolii,  which  was  swimming  deep  and,  in  the  lack 
of  other  means  of  crossing,  they  bundled  their  clothes,  held 
them  above  their  heads  with  one  hand  and  easily  made  the  op- 
posite shore  by  swimming  with  the  aid  of  the  other  hand. 

At  the  sight  of  this  performance,  the  ghost-god,  Hina-hina- 
ku-i-ka-pali  and  her  companion,  in  a  spirit  of  pure  fault-finding 
and  Mother-Grundyism,  exclaimed: 


PELE  AND  HIIAKA — A  MYTH  61 

Popo  ke  kapa  o  ka  wahine, 

Au  kohana  wai,  hoauau  wai  o  Honoli'i. 

E  kapu  oe,  he  mau  alii; 

He  mau  alii  no,  o  Hina-hina-ku-i-ka-pali. 

TRANSLATION 

The  women  bundle  their  garments 
And,  naked,  they  swim  the  stream, 
The  water  of  Hono-li'i  — 
An  action  quite  unseemly: 
'Tis  a  slur  on  your  noble  rank, 
I  too  am  a  chief,  my  name 
Hina-hina-gem-of-the-cliff- 

"For  shame!"  said  Hiiaka.  "These  ghost-gods  have  been 
spying  on  our  nakedness,  and  now  they  make  sport  of  us." 

A  great  fear  came  upon  the  ghosts,  that  the  dread  goddess 
would  seize  them  and  pinch  out  their  atomy  spark  of  existence. 
In  their  terror,  they  flew  home  and,  perched  on  the  shoulders  of 
their  mother,  besought  her  to  interpose  in  their  behalf  and  ap- 
pease Hiiaka  by  a  suitable  offering  of  luau. 

"There  burns  a  fire,"  said  Wahine-oma'o,  as  they  drew  near 
the  house. 

"The  fire  of  the  ovens  built  by  the  ghosts,"  Hiiaka  answered. 
"They  have  saved  themselves  from  death." 

By  the  time  they  reached  the  house  the  luau  was  done  to  a 
turn  and  the  tables  were  spread.  Wahine-oma'o  made  an  obla- 
tion to  the  gods  and  then  ate  of  the  viands.  Hiiaka  did  not  par- 
take of  the  food. 

Hiiaka  now  spent  several  days  at  Hono-kane,  in  Kohala, 
anxiously  awaiting  the  departure  of  some  canoe,  by  which  she 
might  pass  over  to  the  island  of  Maui.  While  thus  absorbed,  in 
a  sentimental  mood,  looking  one  day  across  the  ocean  at  the 
misty  outline  of  the  distant  land,  she  saw  a  man  of  remarkable 
appearance  strike  out  from  one  headland  of  the  bay  to  swim 
to  the  opposite  point.  Her  admiration  for  his  physical  beauty 
and  his  daring  performance  drew  from  her  a  song : 

I  i  au,  e  au  ma  kai  o  ka  hula  ana. 
Kai-ko'o  a'e  la  lalo  o  ka  pali ; 


62  PELE  AND  HIIAKA — A  MYTH 

Piho-piho  a'e;  lele  ke  kai  o  Maka'u-kiu; 
Au  hopohopo  ana  i  ka  loa  o  Hono-kane-iki. 
I  kane  oe  a  i  wahine  au. 

TRANSLATION 

My  heart  beats  high  at  your  venture  — 

To  buffet  the  raging  sea! 

Wild  heave  the  waves  'neath  the  cliff-wall. 

To  be  whelmed  by  Ocean's  might  — 

The  ocean  of  Maka'u— kiu ! 

My  heart  forgets  to  beat  at  sight 

Of  your  rashness,  Hono-kane! 

Would  you  were  the  man,  the  woman  I ! 

Hono-kane  heard,  of  course,  the  words  that  were  uttered  in 
his  praise  and,  being  a  man  of  chivalrous  instincts  as  well  as  of 
honor,  he  invited  Hiiaka  and  Wahine-oma'o  to  enjoy  the  hos- 
pitalities of  his  home. 

As  they  sat  at  a  feast  spread  in  her  honor,  Hiiaka,  as  was  her 
wont,  bowed  her  head  in  prayer  with  closed  eyes,  and  the  others 
did  likewise  and  when  they  opened  their  eyes  and  looked,  the 
portion  that  had  been  set  before  Hiiaka  was  gone,  spirited  away. 

In  the  evening  it  was  announced  that  a  canoe  was  to  sail  in 
the  early  morning  on  a  voyage  to  Maui,  whereupon  Hiiaka  se- 
cured the  promise  of  a  passage  for  herself  and  Wahine-oma'o- 


PELE  AND  HIIAKA — A  MYTH  63 

CHAPTER  XV 
THE  VOYAGE  TO  MAUI 

Hiiaka's  voyage  across  the  Ale-nui-haha  channel,  considered 
merely  as  a  sea  adventure,  was  a  tame  experience.  There  was 
no  storm,  no  boistrous  weather,  sea  as  calm  as  a  mill-pond,  noth- 
ing to  fillip  the  imagination  with  a  sense  of  excitement  or  dan- 
ger; yet  it  was  far  from  being  an  agreeable  experience  to  the 
young  woman  who  was  now  having  her  first  hand-to-hand  tussle 
with  the  world. 

They  had  spent  the  night  at  the  house  of  one  Pi'i-ke-a-nui.  In 
the  early  morning  their  host  and  a  younger  man  —  apparently 
his  son  —  named  Pi'i-ke-a-iki,  made  ready  their  canoe  to  sail  for 
Maui.  Hiiaka,  assuming  that  passage  would  be  granted  both 
of  them,  in  accordance  with  a  promise  made  the  previous  day, 
stood  ready  against  the  hour  of  departure.  At  the  last  moment, 
the  younger  man,  having  assisted  Wahine-oma'o  to  her  seat  in 
the  bow  next  to  himself,  called  to  his  elder,  "Pi'i-ke-a-nui,  why 
don't  you  show  your  passenger  to  her  seat,  the  one  next  you?" 

"I  won't  do  it,"  Pi'i-ke-a-nui  answered  groutily.  "I  find  that 
the  canoe  will  be  overloaded  if  we  take  passengers  aboard  and 
all  our  landlord's  freight  will  get  wet." 

The  real  reason  for  this  volte-face  on  the  part  of  the  old  sailor 
was  that  he  had  made  an  unseemly  proposition  to  Hiiaka  the 
night  before  and  she  had  repelled  him. 

Wahine-oma'o,  thereupon,  left  her  seat  and  the  canoe  started 
without  them.  It  was  not  more  than  fairly  underway,  however, 
when  a  violent  sea  struck  the  craft  and  swamped  it,  and  all  the 
loose  freight  was  floating  about  in  the  ocean. 

"There,  you  see!  We'd  'ave  had  better  luck  with  the  women 
aboard-"  Such  was  the  exclamation  of  Pi'i-ke-a-iki. 

It  did  not  take  long  to  convince  the  old  man  Pi'i-ke-a-nui,  who 
was  captain  of  the  canoe,  that  he  had  invited  this  disaster  on 
himself,  the  agent  of  which,  as  he  rightly  suspected,  was  none 
other  than  the  distinguished-looking  young  woman  who  now 
stood  on  the  beach  watching  him  in  his  predicament  with  unper- 
turbed countenance. 

The  two  men  floated  their  canoe,  collected  their  baggage  and 
came  ashore.  When  they  had  got  the  stuff  dry  and  stowed  in 
the  waist  of  the  craft,  they  escorted  the  women  aboard,  seating 
Wahine-oma'o,  as  directed  by  the  captain,  in  the  bow  near  PPi- 


64  PELE  AND  HIIAKA — A  MYTH 

ke-a-iki  and  Hiiaka  in  the  after  part,  within  arm's  length  of 
Pi'i-ke-a-nui,  and  they  put  to  sea. 

The  canoe  was  a  small  affair,  unprovided  with  that  central 
platform,  the  pola,  that  might  serve  as  the  cabin  or  quarter  deck, 
on  which  the  passengers  could  stretch  themselves  for  comfort- 
In  her  weariness,  Hiiaka,  with  her  head  toward  the  bow,  re- 
clined her  body  against  the  top  rail  of  the  canoe,  thus  eking  out 
the  insufficiency  of  the  narrow  thwart  that  was  her  seat;  and 
she  fell  asleep,  or  rather,  entered  that  border-land  of  Nod,  in 
which  the  central  watchman  has  not  yet  given  over  control  of 
the  muscular  system  and  the  ear  still  maintains  its  aerial  recon- 
noissance. 

The  wind,  meanwhile,  as  it  caromed  aft  from  the  triangular 
sail  of  mat,  coquetted  with  her  tropical  apparel  and  made  pau  and 
kihei  shake  like  summer  leaves. 

The  steersman,  in  whom  that  precious  factor,  a  chivalrous 
regard  for  woman,  was  even  of  less  value  than  is  common  to 
the  savage  breast,  in  the  pursuit  of  a  fixed  purpose,  began  to 
direct  amorous  glances  at  the  prostrate  form  before  him  and 
to  the  neglect  of  his  own  proper  duties.  Presently  he  left  his 
steering  and  stole  up  to  Hiiaka  with  privy  paw  outstretched. 
Hiiaka  roused  from  her  half-dreamy  state  on  the  instant,  and 
the  man  sprang  back  and  resumed  his  paddle. 

Hiiaka,  with  the  utmost  coolness,  expressed  in  song  her  re- 
monstrance and  sarcastic  rebuke  for  this  exhibition  of  inhos- 
pitable rudeness: 

A  Hono-ma-ele  au,  i  Hono-ka-lani, 

Ike  au  i  ka  ,ua  o  ko'u  aina, 

E  halulu  ana,  me  he  kanaka  la  — 

Ka  ua  ku  a-o-a  i  kai. 

Haki  kaupaku  o  ka  hale  i  ka  ino,  e ! 

Ino  Ko'o-lau,  ino  Ko'o-lau,  e-e! 

TRANSLATION 

With  pillowed  neck  I  lay,  face  to  heaven : 
The  rain,  I  found,  beat  on  my  bed ; 
Came  a  tremor,  like  tread  of  a  man  — 
The  slap  of  a  rain-squall  at  sea; 
Within,  the  roof-tree  broken  down, 
My  house  exposed  to  the  storm, 
My  garden  of  herbs  laid  waste! 


PELE  AND  HIIAKA — A  MYTH  65 

The  young  man  added  his  protest:  "Yes,  his  whole  conduct 
is,  indeed,  shameful,  scandalous.  He  hasn't  the  decency  to  wait 
till  he  gets  ashore." 

In  the  midst  of  this  unpleasantness  it  was  a  comfort  to  hear 
the  strong  cheerful  voice  of  her  former  companion  Pau-o-pala'e 
calling  to  her  across  the  stretch  of  waters.  It  will  be  remem- 
bered that  their  roads  had  parted  company  sometime  before 
Hiiaka  had  left  the  big  island.  The  separation  had  made  no 
change,  however,  in  their  mutual  affection: 

O  hele  ana  oe,  e  ka  noe,  e  ka  awa, 
E  na  ki  a  Wahine-kapu, 
E  ka  ua  lele  a'e  maluna 
O  Ka-la-hiki-ola,  la: 

0  hele  ana,  e ! 

TRANSLATION 

Like  a  cloud  you  fleet  by, 
On  the  wings  of  the  storm  — 
Vision  of  womanly  tabu  — 
Of  the  rain-clouds  that  sweep 
O'er  the  Hill-of-good-luck : 
May  you  speed  on  your  way ! 

Hiiaka  replied  to  her  kahu's  mele  in  these  words: 

A  noho  ana, 
E  na  hoaiku, 
E  na  hoa  haele, 

1  uka  o  Ka-li'u-la, 
I  Moe-awakea. 

TRANSLATION 

Kinsmen,  allies,  travel-mates, 
You  rest  in  upland  Ka-li'u ; 
There  taste  you  midday  repose. 

Perhaps  it  was  that  Hiiaka  failed  to  manifest  in  her  carriage 
and  department  the  dignity  and  tabu  that  hedges  in  an  alii  or 
an  akua;  perhaps  the  rough  hearted  Pi'i-ke-a-nui,  sailor-fashion, 
deemed  himself  outside  the  realm  of  honor  which  rules  on  land. 


66  PELE  AND  HIIAKA — A  MYTH 

However  that  might  be,  as  Hiiaka  lay  decently  covered  against 
the  cold  wind  that  drew  down  the  flank  of  Hale-a-ka-la,  this 
rude  fellow,  regardless  of  every  punctilio,  stole  up  to  Hiiaka 
and  repeated  his  former  attempt-  Hiiaka  caught  his  hand  in 
mid  air  and  administered  this  rebuke : 

O  Ka-uwiki,  mauna  ki'eki'e, 
Huki  a'e  la  a  pa  i  ka  lani: 
He  po'o-hiwi  no  kai  halulu  ; 
Au  ana  Moku-hano  i  ke  kai  — 
He  maka  no  Hana, 
O  maka  kilo  i'a. 
O  kou  maka  kunou,  a, 
Ua  hopu-hia. 

TRANSLATION 

Ka-uwiki,  famous  in  story, 
While  buffeting  ocean's  blows, 
Aspires  to  commerce  with  heaven. 
Moku-hano's  palms,  that  float 
Like  a  boat  in  the  water, 
Are  watchful  eyes  to  Hana, 
Alert   for  the  passing  school: 
Your  wanton  vagrant  eye 
Is  caught  in  the  very  act. 

The  canoe  grated  on  the  shingly  beach.  The  two  young 
women,  rejoiced  to  be  free  at  last  from  the  enforced  proximity 
of  ship-board,  sprang  ashore  and  with  speedy  steps  put  a  distance 
between  themselves  and  the  canoe-house.  "That's  right,"  called 
out  the  steersman.  "Make  haste  to  find  a  bath.  We'll  join  you 
in  a  short  time." 


PELE  AND  HIIAKA — A  MYTH  67 


CHAPTER  XVI 

KAPO-ULA-KINA'U,  A  RELATIVE  OF  HIIAKA  — THE 
MAIMED   GIRL   MANA-MANA-IA-KALU-EA 

The  canoe-men,  having  used  their  utmost  expedition  in  land- 
ing the  freight  and  hauling  up  the  canoe  and  getting  it  under 
cover,  hastened  to  meet  the  two  women  at  the  rendezvous  they 
had  suggested.  But  they  were  nowhere  to  be  found.  They 
had  disappeared  as  completely  as  though  the  earth  had  swal- 
lowed them  up-  When  Pi'i-ke-a-nui  asked  the  people  of  the 
village  as  to  the  whereabouts  of  the  two  young  women  who 
had  just  now  landed  as  passengers  from  the  canoe,  they  one  and 
all  denied  having  set  eyes  upon  them. 

Hiiaka  had  planned  a  visit  with  her  sister  Kapo;  but,  on 
reaching  Wailuku,  the  house  was  empty ;  Kapo  and  her  husband 
Pua-nui  had  but  just  started  to  make  a  ceremonious  call  on  Ole- 
pau,  a  famous  chief  of  the  district.  The  receding  figure  of  Kapo 
was  already  hazy  in  the  distance,  so  that  it  seemed  more  than 
doubtful  if  the  words  of  Hiiaka's  message  reached  the  ears  for 
which  they  were  intended : 

He  ahui  hala(a)  ko  Kapo-ula-kina'u,(&) 

Ko  ka  pili  kaumaha ; 

I  ka  pili  a  hala,  la,  ha-la! 

Hala  olua,  aohe  makamaka  o  ka  hale 

E  kipa  aku  ai  la  ho'i  i  ko  hale, 

I  kou  hale,  e-e! 

TRANSLATION 

The  clustered  hala  is  Kapo's  shield, 
An  omen  portending  disaster. 

(o)  Hala.  The  fruit  of  the  hala  was  so  often  worn  in  the  form  of  a 
wreath  by  Kapo  that  it  came  to  be  looked  upon  almost  as  her  emblem.  To 
ordinary  mortals  this  practice  savored  of  bad  luck.  If  a  fisherman  traveling 
on  his  way  to  the  ocean  were  to  meet  a  person  wearing  a  lei  of  this  de- 
scription he  would  feel  compelled  to  turn  back  and  give  over  his  excursion 
for  that  day.  In  this  instance  Kapo  was  on  her  way  to  visit  a  sick  man — 
a  bad  omen  for  him. 

(6)  Kapo-ula-kinn'u.  This  was  the  full  name  of  Kapo,  who  was  one 
of  the  goddesses  of  the  kahunas  who  practiced  anaana  (po'e  kahuna 
anaana).  Ula-kina'u  is  a  term  applied  to  a  feather  cloak  or  oape  made  of 
yellow  feathers  which  had  in  them  black  spots. 


68  PELE  AND  HIIAKA — A  MYTH 

The  traveler  came  in  your  absence; 
Both  of  you  gone,  no  one  at  home  — 
No  lodge  for  the  traveler  within, 
No  hospitality  within ! 

Here  is  another  version  of  this  mele  by  Hiiaka  (furnished  by 
Pelei-oholani )  •  As  the  version  previously  given  is  confessedly 
imperfect,  in  part  conjectural,  there  having  been  several  hiatuses 
in  the  text,  I  think  it  well  to  give  an  authorized  version,  though 
very  different: 

He  ahui  hala  na  ka  makani:(a) 
Hala  ka  ua,(6)  noho  i  na  pali,  e  — 
I  ka  pali  aku  i  Pua-lehei,(c)  e. 
Loli  iho  la,  pulu  elo  i  ka  ua,  e. 
Aohe  makamaka  e  kipa  aku  ai 
I  kou  hale,  e; 

E  .noho  ana  i  ke  kai  o  Kapeku ; 
E  hoolono  i  ka  uwalo,  e ! 

TRANSLATION 

A  hala  bunch,  snatched  by  the  wind 
That  blows  from  the  medicine  man, 
Pushing  the  rain  to  Pua-lehei: 
Cold  is  the  traveler  and  soaking  wet, 
No  friend  to  give  welcome  and  cheer; 
House  empty  —  gone  to  the  seashore; 
No  one  to  heed  my  entreaty. 

As  Hiiaka  passed  along  the  cliff  that  overlooks  the  wave- 
swept  beach  at  Hono-lua,  a  pitiful  sight  met  her  eye,  the  figure 
of  a  woman  crippled  from  birth  —  without  hands.  Yet,  in  spite 
of  her  maimed  condition,  the  brave  spirit  busied  herself  gather- 
ing shell-fish ;  and  when  a  tumbling  wave  rolled  across  the  beach 
she  made  herself  a  partner  in  its  sport  and  gleefully  retreated, 
skipping  and  dancing  to  the  words  of  a  song: 

(o)  Makani.  The  reference  Is  to  the  halitus,  spirit,  or  Influence  that 
was  supposed  to  rest  upon  and  take  possession  of  one  obsessed,  even  as  the 
tongues  of  fire  rested  upon  the  multitude  in  Pentecostal  times.  Kapo  her- 
self had  this  power. 

(b)  Ua,  literally,  rain,  is  by  a  much  employed  figure  of  speech  used  to 
mean  the  guests  or  people  of  a  house.     Thus,   if  one  sees  a   great  number 
of  guests  arriving  to  share  the  hospitality  of  a  house,  he  might  say,  "fcwoua 
ua  nui  ho'i  keia  e  hele  mai  nei." 

(c)  Pua-lehei,  a.  pall  mauka  of  Wai-he'e. 


PELE  AND  HIIAKA — A  MYTH  69 

Aloha  wale  ka  i'a  lamalama  o  ku'u  aina,  la, 
Ka  i'a  kahiko  pu  no  me  ka  wahine. 
Lilo  ke  hoa,  ko'eko'e  ka  po; 
Akahi  kona  la  o  aloha  mai,  e-e! 
Aloha  Kona,  ku'u  aina  i  ka  pohu,  e-e! 

TRANSLATION 

How  dear  the  torch-caught  fish  of  my  home-land, 
The  fish  embraced  by  the  women  folk ! 
Gone  one's  companion,  chill  grows  the  night : 
Love  cheered  for  a  day,  then  flew  away. — 
Oh  Kona,  thou  land  of  peace  and  of  calm! 

Search  for  the  hidden  meaning  of  this  oli  has  brought  out  a 
marvellous  diversity  of  opinion.  The  chief  difficulty  lies  in  the 
interpretation  of  the  second  verse:  Ka  i'a  kahiko  pu  no  me  ka 
wahine,  and  centers  in  the  expression  kahiko  pu.  One  able  critic 
finds  in  it  an  allusion  to  the  cooperation  of  women  with  the  men 
in  the  work  of  fishing.  Kahiko  is  a  word  of  dignity  meaning 
finely  apparelled.  The  addition  of  the  preposition  PU  amplifies 
it  and  gives  it  almost  the  meaning  of  wrapped  together.  It 
seems  probable  also  that  the  word  i'a,  literally  fish,  is  to  be  taken 
in  an  esoteric  sense  as  a  euphemism  for  man.  Putting  this  in- 
terpretation upon  it,  the  meaning  of  the  expression  kahiko  pu 
becomes  clear  as  being  wrapped  together,  as  in  the  sexual 
embrace- 

Wahine-oma'o  was  greatly  fascinated  by  the  pathos  and 
romance  of  the  situation  and  declared  she  would  like  to  have 
her  for  an  aikane,  an  intimate  friend- 

Hiiaka  replied,  "Maimed  folk  seem  to  be  very  numerous  in 
these  parts." 

The  maimed  girl  kept  up  her  fishing,  her  light-hearted  dan- 
cing and  singing: 

Ua  ino  Hono-kohau;  he  Ulu-au  nui  ka  makani; 

Ke  ha'iha'i  la  i  ka  lau  o  ka  awa- 

La'i  pono  ai  ke  kai  o  Hono-lua, 

E  hele  ka  wahine  i  ke  kapa  kahakai, 

Ku'i-ku'i  ana  i  ka  opihi, 

Wa'u-wa'u  ana  i  kana  limu, 

O  Mana-mana-ia-kaluea, 

Ka  wahine  ua  make,  e-e! 


70  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

Rough  weather  at  Hono-kohau; 

The  Ulu-au  blows  a  gale; 

It  snaps  off  the  leaves  of  the  awa, 

But  the  sea  lies  calm  at  Hono-lua 

And  the  woman  can  fish  along  shore, 

Pounding  her  shell-fish,  rubbing  her  moss  — 

This  maimed  girl  Kalu-e-a, 

The  girl  that  is  dead. 

As  the  wild  thing  ran  from  the  dash  of  an  incoming  wave, 
by  some  chance  the  gourd  that  held  her  fish  slipped  from  her 
and  the  retreating  water  carried  it  beyond  her  reach,  a  loss  that 
she  lightly  touched  in  her  song: 

Ha'a  ka  lau  o  ka  i'a ; 

Ha'a  ka  lima  i  ke  po'i; 

Ha'a  ke  olohe(a)  i  ke  awakea: 

Kina'i  aku  la  i  ke  kai,  la. 

Lilo  ka  i'a,  lilo  ka  i'a 

I  ka  welelau  o  ku'u  lima, 

A  lilo,  e-e! 

TRANSLATION 

My  fish  are  adance  on  the  waves: 
My  hand  just  danced  from  the  basket: 
The  skilled  (a)  one  dances  at  noontide 
And  deafens  the  roar  of  ocean. 
Gone  are  my  fish,  lost  out  of  hand, 
Snatched  clean  away  from  my  hand-stumps; 
They  are  gone,  gone,  gone  from  my  hand ! 

There  was  a  shark  lurking  in  the  ocean  and  when  Mana- 
mana-ia-kalu-ea  saw  it  she  uttered  a  little  song: 

0  ka  i'a  iki  maka  inoino, 
Ihu  me'ume'u  o  ka  moana ; 
Ke  a'u  lele  'ku  o  kai, 

1  ka  puo'a  o  kai  uli,  e. 

Auwe,  pau  au  i  ka  mano  nui,  e!  ! 

(a)      Olohe,  an   expert   in   the  hula. 


PELE  AND  HIIAKA — A  MYTH  71 

TRANSLATION 

Little  fish  with  wicked  eye; 
Snub-nosed  fish  that  swims  the  deep; 
S worded  fish  that  darts  and  stabs 
Among  the  blue  sea  coral-groves  — 
Alas,  the  shark  has  done  for  me, 
The  mighty  shark,  mine  enemy ! 

Wahine-oma'o  could  not  repress  her  admiration  for  the  girl 
and  her  desire  to  have  her  as  an  aikane  (an  intimate  friend)  ; 
and  she  was  full  of  regret  that  their  presence  on  the  cliff  had 
driven  away  the  fish  and  interfered  with  the  girl's  occupation. 

"The  figure  you  see  dancing  down  there  is  not  a  human  body ; 
it  is  only  a  spirit,"  said  Hiiaka. 

"What!" 

"Yes,  only  a  spirit,  and  I'll  prove  it  in  this  way,"  she  plucked 
a  hala  drupe  from  a  wreath  about  her  neck ;  —  "I'll  throw  this 
down  to  her;  and  if  she  flies  away,  it  will  prove  she  is  a  spirit; 
but,  if  she  does  not  disappear,  it  will  prove  her  to  be  a  human 
body." 

Hiiaka  threw  the  hala,  and  the  moment  the  poor  soul  saw  it 
fall  in  front  of  her  she  vanished  out  of  sight.  But  in  a  short 
time  she  reappeared  and,  seizing  the  hala  with  her  fingerless 
hand-stumps,  she  pressed  it  to  her  nose  with  an  extravagant  dis- 
play of  fondness  and,  looking  up  to  Hiiaka,  she  chanted : 

No  luna  ka  hala,  e ; 
Onini  pua  i'a  i  ke  kai. 
No  Pana-ewa  ka  hala  e ; 
No  Puna  ka  wahine  — 
No  ka  Lua,  e-e! 

TRANSLATION 

The  hala,  tossed  down  from  the  cliff, 
Ruffs  the  sea  like  a  school  of  sprats : 
The  hala's  from  Pana-ewa, 
The  Woman's  homeland  is  Puna  — 
That  wonderful  Pit  of  Puna! 

The  loss  of  her  fish  still  weighed  upon  the  mind  of  Mana- 


72  PELE  AND  HIIAKA — A  MYTH 

mana-ia-kaluea.    Sitting  down  on  a  convenient  rock,  she  mourned 
aloud : 

Aloha  wale  ka  pali  o  Pi-na-na'i, 

Ka  lae  iliili  ma-kai  o  Hono-manu,  e! 

He  u  ko'u,  he  minamina,  e-e, 

I  ka  lilo  ka  i'a  i  ka  poho  o  ka  lima  — 

A  lilo,  e-e! 

TRANSLATION 

How  dear  the  cliff  of  Pi-na-na'i, 
And  the  pebbly  cape  at  Hono-manu !  — 
How  I  mourn  for  the  loss  of  my  fish! 
They  were  swept  from  the  reach  of  my  hand ; 
They  are  gone,  forever  gone! 

Mana-mana-ia-kalu-ea,  sitting  on  the  rock,  wrapped  in  her 
own  little  garment  of  trouble,  seemed  for  the  moment  quite 
oblivious  to  the  presence  of  Hiiaka,  who  was  intently  watching 
her.  Suddenly  she  looked  up  and,  with  brightening  eye,  ex- 
claimed, "I  know  where  you  are  from:" 

A  Pu'u-lena,  i  Wahine-kapu  i  pua,  e, 
A  ilalo  o  Hale-ma'u-ma'u,  e: 
Nolaila,  e;  nolaila  paha,  e! 

TRANSLATION 

The  land  of  Wahine-kapu, 

The  land  of  the  Pu'u-lena, 

Exhaled  from  the  depths  of  the  Pit  — 

The  fire-pit  Hale-ma'u-ma'u  — 

It  comes  to  me:  that  is  your  home! 

Hiiaka  had  conceived  a  strong  prejudice  against  the  girl  almost 
from  the  first,  but  now  she  softened  and,  turning  to  Wahine- 
oma'o,  said,  "If  you  really  want  this  girl  for  an  aikane,  I  think 
it  can  be  managed.  The  only  trouble  will  be  to  hold  her  after 
she  is  caught." 

Hiiaka,  using  her  magical  power,  caught  the  spirit  of  Mana- 
mana-ia-kalu-ea  and,  in  the  lack  of  a  more  suitable  receptacle, 
they  wrapped  it  carefully  in  the  free  end  of  Wahine-oma'o's 
loin-cloth  and  went  on  their  way,  traveling  towards  Wailuku. 


PELE  AND  HIIAKA — A  MYTH  73 


CHAPTER  XVII 

HIIAKA  RESTORES  TO  LIFE  MANA-MANA-IA- 
KALU-EA 

As  they  drew  near  Wailuku,  they  crossed  a  sandy  plain  dotted 
with  tumuli.  At  once  the  captive  spirit  of  Mana-mana-ia-kalu-ea 
became  restless,  as  if  eager  to  be  free.  "We  are  nearing  the 
place  where  rests  its  body,"  explained  Hiiaka.  Wahine-oma'o 
by  soft  words  and  gentle  touch  did  her  best  to  soothe  the  per- 
turbed thing. 

It  might  almost  be  said  that  the  captive  spirit  of  Mana-mana- 
ia-kalu-ea  was  the  guide  (acting  like  the  magnetic  needle  to 
point  the  way)  to  the  home  where  the  as-yet  uncorrupted  body 
of  the  girl  still  lay,  mourned  over  by  her  parents.. 

It  was  with  much  prayer  and  the  use  of  persuasive  force  that 
Hiiaka  compelled  the  seemingly  reluctant  spirit  to  reenter  its 
bodily  tenement  and  to  take  up  its  abode  there.  As  it  passed  from 
its  point  of  entrance  at  the  toe  up  into  the  chest  its  progress 
was  marked  by  a  kindling  warmth  that  gave  the  assurance  that 
the  spirit  was  resuming  its  empiry  over  the  whole  body. 

The  first  request  made  by  the  girl,  on  regaining  full  con- 
sciousness, was  that  her  parents  would  prepare  a  feast  as  a 
thank-offering  to  Hiiaka,  her  physician,  her  deliverer.  The 
special  articles  on  which  she  was  most  insistent  were  luau  and 
baked  aoaoa.(a) 

When  it  came  to  the  final  dressing  of  the  luau  for  the  table, 
namely  the  stripping  off  of  the  outer  leafy  covering  from  the 
scalding  hot  mass  within  —  an  operation  which  the  girl  in- 
sisted on  doing  with  her  own  newly  restored  hands  —  Hiiaka 
watched  her  critically;  for  the  proper  etiquette  of  the  function 
was  most  punctilious.  But  Hiiaka  could  find  no  fault  with  her 
technique:  there  was  no  slip,  no  solecism,  no  blowing  on  her 
fingers  to  relieve  the  scalding  heat,  as  she  stripped  off  the  wrap- 
pings of  the  bundles. 

When  the  feast  was  set  and  all  were  gathered  about  the  tables, 
at  Hiiaka's  command  all  bowed  their  heads  with  closed  eyes  and 
she  offered  up  her  prayer  to  the  gods  of  heaven.  At  the  con- 
clusion of  her  prayer,  when  they  looked,  lo,  the  portion  of  the 
feast  set  apart  for  the  gods  had  vanished  without  leaving  a  trace 

(a)     Aoaoa,  an  imitative  word,  meaning  dog. 


74  PELE  AND  HIIAKA — A  MYTH 

behind.  On  this  occasion  Hiiaka  was  seen  to  eat  of  the  food 
that  was  provided  for  her. (b) 

The  line  of  travel  now  chosen  by  Hiiaka  was  that  along  the 
northern  or  Koolau  side  of  the  island  of  Maui  and  led  them  at 
first  through  a  barren  stretch  of  country  called  a  kaha,  the  food- 
supply  of  which  came  from  a  distance.  It  was  here  that  Wahine- 
oma'o  began  to  complain  bitterly  of  hunger  and  exhaustion  from 
the  lack  of  food,  and  she  besought  Hiiaka  to  intercede  with 
the  people  of  a  neighboring  fishing  village  to  give  them  some- 
thnig  to  eat. 

"How  is  this,  that  you  are  a-hungered  so  soon  after  the  feast 
of  which  you  have  partaken  ?  This  is  a  kaha,"  said  Hiiaka,  "and 
you  must  know  that  food  does  not  grow  in  this  place.  They 
have  only  fish  from  the  sea.  Nevertheless,  I  will  venture  the 
request."  This  she  did  in  the  language  of  song: 

Ke  kahulihuli  a  ka  papa  o  Wailuku ; 
He  ole  ke  kaha  kuai  ai,  e : 
Ho-mai  he  ai ; 
Ho-mai  ana  ua  ai,  e! 

TRANSLATION 

As  trembles  the  plank  at  Wailuku 
(So  trembles  the  fate  of  the  king)  : 
There's  no  market  where  to  buy  meat; 
Give  the  stranger,  then,  something  to  eat : 
Give  us,  I  pray,  of  your  meat. 

Some  of  the  people  derided  them,  saying,  "Mahaoi!"  —  what 
impudence!  Others,  with  kindness  in  their  tones,  explained, 
"This  is  a  barren  place ;  and  all  of  our  food  comes  from  a  great 
distance."  The  churlish  ones,  however,  kept  up  their  taunts : 
"You  won't  get  any  food  in  this  place.  Go  up  there ;"  and  they 
pointed  in  the  direction  of  lao  valley,  where  was  the  residence 
of  King  Ole-pau. 

During  the  whole  of  the  day,   while  tramping  through  this 

(&)  The  most  acceptable  bonne  bouche  that  could  be  offered  to  Pele,  or 
to  Hiiaka,  by  way  of  refreshment,  was  the  tender  leaf  of  the  taro  plant. 
We  of  this  day  and  generation  eat  it  when  cooked  under  the  name  of  lu-au. 
In  the  old  old  times,  when  the  gods  walked  on  the  earth,  it  was  acceptable 
in  the  raw  state  under  the  name  of  paha;  but,  when  cooked,  it  was  called 
pe'u.  The  word  luau  seems  to  be  modern. 


PELE  AND  HIIAKA — A  MYTH  75 

region,  Hiiaka  had  observed  from  time  to  time  a  ghostly  object 
flitting  across  the  plain  within  hearing  distance  and  in  a  direc- 
tion parallel  to  their  course.  Though  this  spirit  was  not  visible 
to  ordinary  mortal  eye,  Hiiaka  recognized  it  as  the  second  soul 
of  Ole-pau,  the  very  chief  to  whom  the  people  of  the  fishing 
village  had  bid  her  make  her  appeal  for  food.  Hiiaka,  putting 
two  and  two  together,  very  naturally  came  to  the  conclusion 
that  this  vagrant  kino  wailua  was,  in  the  last  resort,  responsible 
for  this  denial  of  hospitality  to  herself  and  her  companion.  Act- 
ing on  this  conclusion,  Hiiaka  made  a  captive  of  the  vagrant 
soul  and  determined  to  hold  it  as  a  hostage  for  the  satisfaction 
of  her  reasonable  demands. 

On  coming  within  speaking  distance  of  the  house  where  lived 
the  woman  Wai-hinano,  who  ostentatiously  played  the  part  of 
kahu  and  chief  adviser  to  Ole-pau,  Hiiaka  made  known  her 
wish,  concluding  her  appeal  with  ominous  threats  against  the 
life  of  the  king,  in  case  her  demands  were  not  met: 

E  Wai-hinano,  wahine  a  ka  po'ipo'i,(a)  e, 
Ua  make  ke  alii,(b)  ka  mea  nona  nei  moku. 
He  pua'a  kau(c)  ka  uku  no  Moloka'i ; 
He  ilio  lohelohe  (d)  Lana'i; 
A  pale  ka  A-a  ka  Kanaloa;(tf) 
He  puo'a  kai  Molokini: 
Huli  ka  ele(/)  o  na  Hono; 

(a)  Po'ipo'i.  Po'i  uhane,  soul  catching,  was  one  of  the  tricks  of  Ha- 
waiian black  art  and  sorcery. 

(ft)  There  seems  to  be  a  disagreement  in  the  different  versions  as  to 
who  is  the  king  with  whom  Hiiaka  is  now  contending,  whether  Ole-pau  or 
Ka-ula-hea.  For  historical  reasons  I  deem  it  to  be  Ole-pau,  unless,  Indeed, 
the  two  names  represent  the  same  person. 

(c)  Kau,  offered,   literally  put  upon  the  altar. 

(d)  Lohelohe,     By  some  inadvertence,  this  word  was  wrongly  written  as 
kohekohe,  and   I  was   cudgelling  my  wits  and   searching  heaven   and  earth, 
and   all    the    dictionaries,    to    learn    the    meaning   of    this   artifact,    this   false 
thing.      After   having  vainly   inquired   of   more   than    a   score   of   Hawaiians, 
one    man,    wiser    than    the    rest,    suggested    that    it    should    be    lohelohe,    not 
kohekohe,  meaning  underdone,  or  half-baked  dog.     The  word-fit  was  perfect ; 
the  puzzle  was  solved. 

(0)  Kanaloa,  a  name  given  to  Kaho'olawe,  the  Island  that  faces  East 
Maul,  lying  opposite  to  Lahalna,  and  acts  as  a  sort  of  buffer  against  the 
blasts  of  the  south  wind,  allusion  to  which  is  made,  as  I  believe.  In  the 
word  A-a,  in  the  same  line. 

(O  Ele.  Some  critics  vlalm  that  ka  and  ele  properly  form  one  word 
(kaele),  meaning  overturned.  The  grammatical  construction  of  the  sen- 
tence forbids  this  claim,  and  favors  the  Interpretation  I  have  given  It 
The  figure  is  that  of  a  canoe  whose  black  body  has  turned  turtle. 


76  PELE  AND  HIIAKA — A  MYTH 

Haki  kepakepa  na  moku; 

Pa'iauma(^)  ka  aina; 

Uwe  kamali'i,  uwe  ka  hanehane  — 

Ke  uwe  la  i  ka  pili,(/t) 

I  ke  kula  o  Ka-ma'o-ma'o;(t) 

Ka'a  kumakena  o  Maui,  e ! 

la  wai  Maui? 

TRANSLATION 

O  Waihinano,  thou  soul-grabber, 

Dead  is  the  king-  of  this  island ; 

Moloka'i  shall  offer  a  boar; 

Lana'i's  a  half-baked  dog; 

Kanaloa  fends  off  the  A-a ; 

Molokini  buffets  the  waves. 

The  ship  of  state  turns  turtle: 

What  wailing  and  beating  of  breast ! 

Wild  anguish  of  child  and  of  ghost 

O'er  the  sandy  plain  of  Kama'o. 

The  districts  are  frenzied  with  grief  — 

Tearing  of  hair  and  breaking  of  teeth  — 

One  wail  that  lifts  to  heaven. 

Who  shall  be  heir  to  this  Maui  land? 

To  this  the  sorceress,  Waihinano,  answered  pertly : 

la  Ole-pau,  ia  ka  Lani,  ke  Alii, 

Ka-uhi-lono-honua ; 

O  Ka-uhi-kapu  ia  a  Kama, 

A  Kama-lala-walu  : 

O  ke  alii  kahiko  i  hanau  ia  ai  a  Kiha  — 

O  Ka-ula-hea  nui  o  ka  Lani: 

laia  Maui. 

(o)  Pa'iauma.  This  is  a  word  that  has  presented  some  difficulties  in 
the  discovery  of  its  meaning.  The  reference,  I  believe,  is  to  breast-beating 
practiced  by  persons  distracted  with  grief.  Uma,  the  final  part  of  the  word, 
I  take  to  be  the  shortened  form  of  umauma,  the  bosom. 

(ft)  Pili,  to  meet,  the  point  or  line  of  meeting,  the  boundaries  of  a  land, 
therefore,  the  whole  land. 

(O  Ka-ma'o-ma'o,  the  name  given  to  the  sandy  plain  between  Kahului 
and  Wailuku,  Maui. 


PELE  AND  HIIAKA — A  MYTH  77 

TRANSLATION 

To  Ole-pau,  the  heavenly,  the  King, 
In  line  from  deep-rooted  Kauhi  — 
Sacred  Kauhi  of  Kama  was  he  — 
Kama,  the  sire  of  eight  branches  — 
Of  the  ancient  stock  of  Kiha, 
And  Ka-ula-hea,  the  great  king: 
Maui  belongs  to  him. 


To  this  Hiiaka  retorted: 


Ua  make  ia: 

Ke  ha'i  mai  nei  na  Wahine 

I  ka  Hikina  La  ma  Puna, 

O  na  Wahine  i  ka  La  o  Ha'eha'e, 

O  na  Wahine  i  ka  La  o  Ku-ki'i, 

Ako  lehua  o  Kua-o-ka-la, 

Walea  wai  o  ka  Milo-holu, 

Kui  pua  lei  o  Ma-li'o — 

O  Pele-honua-mea  i  ka  Lua ; 

O  Hiiaka  i  ka  alawa  maka  o  Wakea : 

Ke  i  mai  nei  Haumea, 

He  kalawa  ka  ma'i  a  puni : 

Ua  make ! 

TRANSLATION 

The  sentence  of  death  is  affirmed 
By  the  women  —  the  gods  —  who  tend 
On  the  rising  Sun  of  Puna, 
Are  Sun-guards  at  Ha'e-ha'e, 
Pluck  lehua-bloom  at  Kuki'i, 
Rejoice  in  the  stream  Milo-holu 
String  the  flower-wreaths  of  Mali'o  — 
Confirmed  by  Pele,  God  of  the  Pit  — 
Once  heir  to  the  sacred  South-land, 
And  by  Hiiaka,  her  shadow, 
Gleam  shot  from  the  eye  of  Wakea. 
Thus  saith  the  goddess  Haumea: 
Great  torment,  fever  and  swelling 
Shall  scorch  and  rack  him  to  death ! 


78  PELE  AND  HIIAKA — A  MYTH 

The  woman  Wai-hinano  replied  to  Hiiaka  with  great  spirit 
and  temper: 

Aole  e  make  ku'u  alii  ia  oe: 

Ke  hoole  mai  nei  na  'kua  wahine  o  ia  nei, 

O  Ha-pu'u,(a)  laua  o  Ka-lei-hau-ola,(fr) 

O  na  'kua  nana  i  lapu  Hawaii  a  puni : 

Oia  ho'i  ka  i  a  ke  Akua : 

Ke  hoole  mai  nei,  aole  e  make! 

TRANSLATION 

My  king  shall  not  die  by  your  arts : 
His  witch-gods  deny  you  the  power  — 
Ha-pu'u  and  Ka-lei-hau-ola ;  — 
They  peopled  Hawaii  with  ghosts : 
The  voice  of  the  gods,  the  king's  gods, 
Declares  that  he  shall  not  die! 

The  situation  was  peculiar:  while  Ka-ula-hea  (in  the  narra- 
tive sometimes  called  Ole-pau)  lay  asleep,  his  second  soul,  kino 
wailua,  deserting  its  post  of  duty  as  life-guard  over  the  bodily 
tenement,  had  stolen  away  in  pursuit  of  its  own  pleasures.  It 
was  this  very  kino  wailua  that  Hiiaka  had  seen  flanking  her 
own  route,  as  it  flitted  through  the  fields,  and  which  she  had 
caught  and  now  held  fast  in  her  hand  like  a  fluttering  moth,  a 
hostage  answerable  for  his  misbehaviour  and  disregard  of  the 
rites  of  hospitality.  Its  possession  gave  Hiiaka  complete  power 
over  the  life  of  the  king.  It  was  no  empty  vaunt  when  Hiiaka 
again  declared  in  song: 

Aohe  kala  i  make  ai ; 

Ua  pu-a  ia  na  iwi ; 

Ua  akua(c)  ka  ai  a  ka  ilo! 

TRANSLATION 

King  death  has  gripped  him  ere  this ; 
His  bones  already  are  bundled ; 
The  worms  —  they  batten  like  gods ! 

While   Wai-hinano   was   listening   to   these   awful   words   of 

(o),   (b).     Female  deities  of  necromancy. 

(c)     Akua,  literally,   a  god,   or  godlike,   I.e.,   In  an  awe-Inspiring  manner. 


PELE  AND  HIIAKA — A  MYTH  79 

Hiiaka  she  was  dumbfounded  by  the  tidings  that  Ka-ula-hea  had 
waked  from  seemingly  peaceful  sleep  in  great  perturbation,  and 
that  he  had  been  seized  with  the  most  alarming  and  distressful 
symptoms.  In  her  distraction  and  rage  she  still  maintained  a 
defiant  attitude: 

Aohe  make  ku'u  alii  ia  oe ! 

Ke  hoole  mai  nei  na  akua  kane  o  ia  nei, 

0  Ke-olo-ewa(fr)  nui  a  Kama-ua,(c) 
He  mana,  he    ui-ui,  a-a, 

He  ana  leo  no  ke  Alii, 

E  ai  ana  i  ka  pua'a  o  Ulu-nui,(d) 

1  ka  lala  Me-ha'i-kana,(e) 
Hoole  o  Uli,  akua  o  ia  nei, 

E  hoole  mai  ana,  aohe  e  make! 

TRANSLATION 

My  lord  shall  succumb  not  to  you ! 
The  gods  of  the  King  affirm  it  — 
Olo-ewa,  son  of  the  Rain-god, 
Gifted  with  power  and  with  counsel, 
His  voice  rings  out  clear  for  the  King: 
He  shall  eat  the  fat  of  the  swine, 
Pluck  the  fruit  of  the  bread-tree :  Uli, 
A  god  ever  true  to  the  king, 
Declares  that  he  shall  not  die. 

(6)  Ke-olo-ewa,  an  akua  M'i,  I.e.,  a  god  of  whom  an  image  was  fash- 
ioned. Some  form  of  cloud  was  recognized  as  his  body  (Ke-ao-lewa(?)  ). 
One  of  his  functions  was  rain-producing.  Farmers  prayed  to  him :  "Send 
rain  to  my  field ;  never  mind  the  others."  S.  Percy  Smith  of  New  Zealand 
(in  a  letter  to  Professor  W.  D.  Alexander)  says  that  In  Maori  legend  Te 
Orokewa,  also  called  Poporokewa,  was  one  of  the  male  apa,  guardians  and 
messengers  of  lo,  the  supreme  god  who  presided  over  the  8th  heaven. 

According  to  Hawaiian  tradition  Ke-olo-ewa  was,  as  Fornander  has  it, 
the  second  son  of  Kamauaua,  a  superior  chief,  or  king  of  Moloka'l,  and 
succeeded  his  father  in  the  kingship  of  that  island.  His  brother,  Kau- 
pe'e-pe'e-nul-kauila,  it  was  who  stole  away  Hina,  the  beautiful  wife  of 
Haka-lani-leo  of  Hllo,  and  secreted  her  on  the  famous  promontory  of 
Haupu  on  Moloka'i.  For  the  story  of  this  interesting  tradition  see  For- 
nander's  "The  Polynesian  Race,"  Vol.  II,  p.  31.  After  death  he  became 
deified  and  was  prayed  to  as  a  rain  god. 

(c)  Kama-ua,  literally,  the  son  of  rain. 

(d)  Ulu-nui,  meaning  the  crop-giver.     This  was  the  name  of  a  king,  or 
chief  of  Makawao,  Maul,  under  whom  agriculture  greatly  flourished. 

(e)  Me-ha'i-kana,   the   goddess   of   the    bread-fruit    tree;    said    to    be   one 
with  Papa. 


80  PELE  AND  HIIAKA — A  MYTH 

After  each  incantation  that  Hiiaka  had  uttered  against  Ka- 
ula-hea  that  king's  disorder  had  flared  up  in  more  alarming  pro- 
portions, and  he  cried  out  in  agony  and  despair.  But  it  was 
equally  true  that  just  as  often  as  Wai-hinano  had  uttered  her 
assurances  that  his  trouble  was  but  a  trivial  indisposition  and 
that  the  male  and  female  deities  —  above  named  —  stood  on  his 
side  and  would  not  let  him  die,  his  courage  had  revived,  he  had 
felt  a  wave  of  healing  influence  pass  through  him  and  relief  had 
come. 

In  explanation  of  this  see-saw  of  hope  and  despair,  sickness 
and  relief,  let  it  be  stated  that  the  two  goddesses  Ha-pu'u  and 
Ka-lei-hau-ola  and  the  two  male  deities  Ke-olo-ewa  and  Kama-ua, 
to  whom  Wai-hinano  had  appealed  by  name  as  staunch  friends 
of  Ka-ula-hea,  were,  in  fact,  allies,  or,  more  properly  speaking, 
partizans  of  Pele  and,  therefore,  subject  to  the  call  of  Hiiaka. 
The  kahuna  Kaua-kahi-ma-hiku-lani  who  had  charge  of  the 
case  of  Ka-ula-hea  derived  his  power  as  a  kahuna  from  these 
very  same  gods-;  but  he  well  knew  that  if  there  was  a  conflict 
of  interests  the  commands  of  Hiiaka  would  have  to  be  carried 
out.  As  for  the  gods  and  goddesses  above  named,  they,  of 
course,  knew  their  own  position  and  that,  as  between  Ka-ula-hea 
and  Hiiaka,  their  service  must  be  rendered  to  the  latter.  Willing 
enough  they  were,  however,  in  return  for  the  offerings  laid  on 
their  altars,  to  feed  the  hopes  of  the  sick  man  by  temporary  re- 
lief of  his  sharpest  agonies. 

As  if  this  tangle  of  motives  were  not  enough,  the  affair  was 
yet  further  complicated  by  the  appearance  of  Kapo  —  sister,  or 
aunt  of  Hiiaka  —  on  the  scene,  who  came  not  only  as  an  inter- 
ested spectator  but  as  a  friend  of  king  Ka-ula-hea.  Her  power 
to  intervene  was,  of  course,  handicapped  by  the  same  limitations 
that  touched  the  other  gods  and  goddesses.  She  had  the  good 
sense  to  retire  from  the  scene  before  things  came  to  a  critical 
pass. 

Meanwhile  messengers  are  flying  about,  seeking  or  bringing 
assurance  of  relief  and  restoration  to  health  to  the  king.  Hiiaka 
saw  that  the  time  had  come  for  decisive  action.  She  went  close 
up  to  the  great  stone  Paha-lele  that  still  lies  in  the  road  near 
Wai-he'e  and,  before  smiting  against  the  rock  the  soul  she  held 
captive  in  her  hand,  she  uttered  the  following  kau : 

E  Kaua-kahi-ma-hiku-lani  ma,  e, 

A  pala  ka  hala  haalei  ma  ke  kaha  o  Maka-o-ku  ; 


PELE  AND  HIIAKA — A  MYTH  81 

Haawi  pauku  oko'a  me  ko  ha'i  kini. 

He  aloha  ole  no  o  Kaua-kahi-ma-hiku-lani  ma 

I  ka  anaana  ia  Ole-pau,  e. 

Lapu  Ole-pau,  e : 

Ua  akua  ka  ai  a  ka  ilo! 

She  pauses  for  a  moment,  then  continues : 

Anu  Wai-he'e  i  ka  makani  Kili-o'opu ; 

He  i'a  iki  mai  ke  kele  honua(^)  o  Wailuku, 

Mai  ke  kila  o  Pa-ha'a-lele  la,  e. 

Ha'alele  ke  ea  o  Ole-pau; 

Ua  pokaka'a  ka  uhane, 

Ua  kaalo  ia  Milu. 

TRANSLATION 

O  Kau-akahi-ma-hiku-lani, 

You  cast  away  the  wilted  fruit, 

And  with  it  the  fortunes  of  many : 

Twas  an  act  of  unlove,  that  of  yours  — 

To  hurl  this  prayer-shaft  at  Ole-pau: 

He'll  become  but  a  houseless  ghost; 

The  maggots  shall  batten  like  gods. 

Waihe'e  crouches  in  the  cold  blast 

Of  the  raging  Kili-o'opu. 

This  atom  soul  I  plucked  from  the  grave, 

From  a  fastness  desolate  now: 

The  spirit  flits  from  Ole-pau, 

Goes  down  the  steep  to  destruction, 

To  the  somber  caverns  of  Milu. 

With  this  she  dashed  the  captive  soul  against  the  rock,  and 
that  was  the  end  of  Ka-ula-hea. 

There  was  something  in  the  manner  of  Hiiaka  as  she  called 
the  name  of  the  kahuna  Kati-akahi  that  chilled  the  courage  of 
the  group  of  sorcery  gods.  They  saw  that  their  game  was 
played  out,  and  they  sneaked  away  and  hid  themselves. 


(g)     Kele  honua,  an  Instance  of  a  noun  placed  after  its  adjective.     The 
meaning  of  kele  honua,  literally,  the  miry  soil,  a  deep  taro  patch. 


82  PELE  AND  HIIAKA — A  MYTH 

CHAPTER  XVIII 

HIIAKA  EMPLOYS  THE  ART  OF  MAGIC  AS  A  MEANS 

OF    DISGUISING    HERSELF  — SHE    VOYAGES 

TO  MOLOKA'I  —  MEETS  THE  MO'O 

KIKI-PUA 

"Let  us  make  haste  to  leave  this  place,"  said  Hiiaka.  This 
was  because  she  foresaw  that  she  would  be  importuned  to  use 
her  power  to  restore  the  dead  king  to  life. 

When  these  akuas,  these  spirits  of  necromancy,  became  con- 
vinced that  they  had  been  worsted  in  the  fight  and  that  the  king 
was  dead  beyond  all  hope  of  recovery  from  them,  they  instructed 
the  kahuna  Kaua-kahi-ma-hiku-lani  to  desist  from  his  useless 
incantations  and  to  dispatch  all  his  people  in  search  of  Hiiaka 
as  the  only  one  capable  of  reviving  the  king's  life. 

While  toiling  up  the  ascent  of  the  hill  Pulehu,  the  two  women 
saw  in  the  distance  a  great  multitude  of  people  pursuing  them. 
Wahine-oma'o,  in  alarm,  exclaimed  "What  in  the  world  shall 
we  do!"  At  once  Hiiaka  by  the  power  of  enchantment  changed 
Wahine-oma'o  into  the  shape  of  a  little  girl  leading  a  dog,  while 
she  herself  assumed  the  form  of  a  bent  old  woman  hobbling 
along  with  the  aid  of  a  stick;  and  as  the  multitude  drew  near 
they  sat  down  by  the  wayside  as  if  to  rest. 

The  people  in  pursuit  had  seen  and  recognized  Hiiaka  and 
felt  sure  of  soon  overtaking  her.  But,  on  coming  to  the  place, 
they  found  only  a  decrepit  woman  and  a  child  leading  a  dog. 
They  were  taken  aback  and  asked,  "Where  are  the  two  young 
women  who  were  traveling  this  way?  Have  you  not  seen 
them?" 

"We  have  seen  nothing  of  them,"  was  the  answer. 

When  the  people  reported  to  the  kahuna  that  they  had  found 
only  an  old  woman  and  a  girl  with  a  dog  in  tow,  he  saw  through 
the  trick  at  once  and  exclaimed,  "Those  are  the  very  persons 
I  want.  Go  and  bring  them." 

The  messengers  of  the  kahuna  next  came  up  with  Hiiaka  and 
her  companion  at  a  place  called  Ka-lau-la'ola'o.  There  they 
found  two  girls  of  tender  age  busily  employed  in  gathering 
lehua  flowers  and  stringing  them  into  wreaths;  and,  as  before, 
they  denied  all  sight  and  knowledge  of  the  persons  inquired  for. 
The  kahuna  recognized  that  his  people  had  again  been  victim- 


PELE  AND  HIIAKA — A  MYTH  83 

ized  and,  upbraiding  them  for  their  lack  of  detective  insight, 
ordered  them  to  renew  the  pursuit. 

Once  more,  at  Kapua,  in  Ka-ana-pali,  did  Hiiaka  find  it  neces- 
sary to  resort  to  the  arts  of  magic  in  order  to  escape  from  her 
pursuers.  When  the  scouts  of  the  kahuna  arrived  at  the  place 
they  found  a  household  of  busy  women  —  a  wrinkled  matronly 
figure  was  braiding  a  mat,  while  her  companion,  just  returned 
from  the  ocean,  was  laying  a  fire  to  broil  a  fish  for  the  evening 
meal.  Not  until  they  had  gone  some  distance  from  the  place 
did  it  occur  to  their  sharpening  wits  that  the  house  had  looked 
spick-and-span  new,  and  that  they  had  seen  no  man  about  the 
place.  Yes — they  had  been  fooled  again  by  the  wonderful  art 
of  the  girl  Hiiaka. 

Hiiaka  was  rejoiced  to  find  a  canoe  on  the  point  of  sailing  to 
Moloka'i  and  the  sailors  gladly  consented  to  give  her  a  passage. 
The  people  of  Kapua  were  greatly  taken  with  the  beauty  and 
charm  of  Hiiaka  and  proposed,  in  all  seriousness,  that  she  should 
remain  and  become  one  of  them.  When  they  found  that  she 
was  insistent  to  continue  her  journey  at  once,  they  one  and  all 
warned  her  not  to  attempt  the  windward  side  of  Molokai,  de- 
claring its  coast  to  be  precipitous  and  impassable,  besides  being 
infested  by  a  band  of  man-killing  mo'o. 

Hiiaka  had  no  sooner  set  foot  on  Molokai's  beach  than  her 
ears  were  assailed  with  complaints  against  those  lawless  beings, 
the  mo'o.  Two  women,  pallid  and  wasted  with  starvation,  sat 
in  the  open  field  moaning  and  bewailing  their  estate.  At  sight 
of  Hiiaka,  as  if  recognizing  their  knight  errant,  they  broke  out 
into  loud  lamentations.  The  mo'o  had  robbed  them  of  their 
husbands,  and  with  them  had  gone  their  means  of  support  and 
their  very  desire  for  food.  Hiiaka,  as  if  recognizing  their  claim 
upon  her  knight-errantry,  with  heartfelt  sympathy  for  their 
miserable  condition,  opened  her  mouth  in  song: 

Kui  na  ohi'a  hele  i  ke  kaha,  e ; 

Lei  hele  i  ke  kaha  o  Ka-pala-ili-ahi  — 

Mau  akua  noho  i  ka  la'i,  e-e ; 

Ua  hele  wale  a  lei-6-a  ke  kino,  e-e! 

TRANSLATION 

Provide  you  wreaths  of  ohi'a 
To  gladden  the  heart  of  travel : 


84  PELE  AND  HIIAKA — A  MYTH 

You'll  bring  joy  to  these  barren  wastes 
Of  Ka-pala-ili-ohi.  — 
These  creatures,  sublime  in  their  misery, 
Sit  shelterless,  wasted,  forlorn. 

At  this  the  women  spoke  up  and  said:  "Our  bodies  are 
wasted  only  from  our  passionate  love  for  our  husbands.  When 
they  were  taken  from  us  we  refused  food." 

Hiiaka  was  indignant  at  such  folly  and  left  them  to  their  fate. 
Their  way  still  continued  for  some  distance  through  a  barren 
region  and  Hiiaka  again  alluded  in  song  to  the  barrenness  of  the 
land  and  the  misery  of  the  women  who  suffered  their  bodies  to 
waste  away: 

Kui  na  apiki  lei  hele 

O  Ka-malo,  e: 

Akua  heahea  i  ke  kaha  o  Iloli. 

He  iloli  aloha; 

He  wi  ka  ke  kino,  e-e ! 

TRANSLATION 

Provide  you  a  bundle  of  wreaths, 
When  the  heart  is  ashes  within. 
The  witches  were  ready  with  babble 
In  the  barren  land  of  Iloli :  — 
Their's  merely  a  passion  hysteric, 
That  shrivels  the  body  like  famine. 

The  good  people  of  Halawa  valley,  where  Hiiaka  found  her- 
self well  received,  made  earnest  protest  against  the  madness  of 
her  determination  to  make  her  way  along  the  precipitous  coast 
wall  that  formed  Molokai's  windward  rampart.  The  route,  they 
said,  was  impassable.  Its  overhanging  cliffs,  where  nested  the 
tropic-bird  and  the  ua'u,  dropped  the  plummet  straight  into  the 
boiling  ocean.  Equally  to  be  dreaded  was  a  nest  of  demonlike 
creatures,  mo'o,  that  infested  the  region  and  had  their  head- 
quarters at  Kiki-pua,  which  gave  name  to  the  chief  mo'o.  Kiki- 
pua,  being  of  the  female  sex,  generally  chose  the  form  of  a  woman 
as  a  disguise  to  her  character  which  combined  the  fierceness 
and  blood-thirstiness  of  the  serpent  with  the  shifty  resources  of 
witchcraft,  thus  enabling  her  to  assume  a  great  variety  of  physical 


PELE  AND  HIIAKA — A  MYTH  85 

shapes,  as  suited  her  purpose.  This  last  fact,  had  it  stood  by 
itself,  would  have  decided  Hiiaka's  choice;  for  her  journey,  con- 
sidered as  a  pilgrimage,  had  as  an  important  side-purpose  the 
extermination  root-and-branch,  of  the  whole  cursed  tribe  of  mo'o 
from  one  end  of  the  land  to  the  other. 

(This  Kiki-pua  band  of  mo'o  had  included  Haka-a'ano,  the 
husband  of  Kiki-pua,  also  Papala-ua  and  her  husband  Olo- 
ku'i.(a)  Kiki-pua  had  stolen  away  and  taken  to  herself  Olo- 
ku'i,  the  husband  of  Papala-ua,  thus  creating  a  bitter  feud  which 
broke  up  the  solidarity  of  the  band.) 

The  way  chosen  by  Hiiaka  led  along  the  precipitous  face  of 
the  mountain  by  a  trail  that  offered  at  the  best  only  a  precarious 
foothold  or  clutch  for  the  hand.  At  one  place  a  clean  break 
opened  sheer  and  straight  into  the  boiling  sea.  As  they  con- 
templated this  impasse,  a  plank,  narrow  and  tenuous,  seemed  to 
bridge  the  abyss.  Wahine-oma'o,  rejoicing  at  the  way  thus 
offered,  promptly  essayed  to  set  foot  upon  it,  thinking  thus  to 
make  the  passage.  Hiiaka  held  her  back,  and  on  the  instant 
the  bridgelike  structure  vanished.  It  was  the  tongue  of  the  mo'o 
thrust  out  in  imitation  of  a  plank,  a  device  to  lure  Hiiaka  and 
her  companion  to  their  destruction. 

Hiiaka,  not  to  be  outdone  as  a  wonder-worker,  spanned  the 
abyss  by  stretching  across  it  her  own  magical  pa-u,  and  over 
this,  as  on  a  bridge,  she  and  Wahine-oma'o  passed  in  security. 

The  mo'o,  Kiki-pua,  took  flight  and  hid  among  the  cavernous 
rocks.  But  that  did  not  avail  for  safety.  Hiiaka  gave  chase 
and,  having  caught  her,  put  an  end  to  the  life  of  the  miserable 
creature.  Thus  did  Hiiaka  take  another  step  towards  ridding 
the  land  of  the  mo'o. 


(a)     Oloku'i,   a    high    bluff    that   overlooks    Pole-kunu    and    Wallau.    val- 
leys on  Moloka'l. 


86  PELE  AND  HIIAKA — A  MYTH 

CHAPTER  XIX 

HIIAKA  FINDS  A  RELATIVE  IN  MAKA-PU'U  —  KO'O- 
LAU  WEATHER  —  MALEI 

Hiiaka's  adventurous  tour  of  Moloka'i  ended  at  Kauna-ka-kai, 
from  which  place  she  found  no  difficulty  in  obtaining  the  offer 
of  transportation  to  Oahu.  The  real  embarrassment  lay  in  the 
super-gallantry  of  the  two  sailors  who  manned  the  canoe.  When 
the  two  men  looked  upon  Hiiaka  and  Wahine-oma'o,  they  were 
so  taken  with  admiration  for  their  beauty  and  attractiveness,  that 
they  sneaked  out  of  a  previous  engagement  to  take  their  own 
wives  along  with  them,  trumping  up  some  shuffling  excuse 
about  the  canoe  being  overladen. 

Arriving  at  the  desolate  landing  near  the  wild  promontory  of 
Maka-pu'u,  it  was  only  by  a  piece  of  well-timed  duplicity  that 
Hiiaka  and  her  companion  managed  to  shake  off  the  sailors  and 
relieve  themselves  from  their  excessive  attentions. 

While  in  mid  channel,  in  sight  of  Ulu-ma-wao,  a  promontory 
whose  name  was  the  same  as  a  near  relative  of  the  Pele  family, 
Hiiaka  poured  out  this  reminiscence  in  song: 

Ku'u  kane  i  ka  pali  kauhuhu, 

Kahi  o  Maka-pu'u  (a)  huki  i  ka  lani 

Ka  Lae  o  Ka-laau,(&) 

Kela  pali  makua-ole(c)  olaila:  — 

Anu  ka  ua  i  ka  pali  o  Ulu-ma-wao, (d)  e; 

E  mao  wale  ana  i  ka  lani  kela  pali : 

Ku'i,  ha-ina  i  ke  kai. 

I  ke  kai  ho'i  ke  Akua, 

A  pololi  a  moe  au,  e-e! 

Ku'u  la  pololi,  a  ola  i  kou  aloha  : 

Ina'i  pu  me  ka  waimaka,  e-e ! 

A  e  u'we  kaua,  e-e! 


(a)  Maka-pu'u,  a  headland  at  the  eastern  extremity  of  Oahu,  on  which 
a  lighthouse  of  the  first  class  has  been  established  within  three  years. 

(6)  Lae  o  Ka-laau,  the  south-western  cape  of  Moloka'i,  on  which  is  a 
lighthouse  of  the  first  class. 

(e)  MaJcua-ole,  literally,  fatherless  or  parentless;  seemingly  a  reference 
to  the  lonely  inhospitable  character  of  the  place. 

(d)  Ulu-ma-wao,  a  hill  in  the  same  region  as  Maka-pu'u  point.  The 
name  is  said  to  mean  a  place  having  a  very  thin  soil. 


PELE  AND  HIIAKA — A  MYTH  87 

TRANSLATION 

0  fellow  mine  on  the  stair-like  cliff, 
Where  Maka-pu'u  climbs  to  the  sky, 
Companioned  by  Cape-of-the-woods, 
That  fatherless  bluff  over  yonder : 
Cold  cheer  the  rain  on  Ulu-ma-wao; 
That  lone  steep  faints  away  in  the  sky, 
While  Ocean  pounds  and  breaks  at  its  base  — 
The  sea  is  the  home  of  the  gods. 

1  lay  in  a  swoon  from  hunger 

What  time  I  awoke  from  love's  dream, 
Love,  salt  with  the  brine  of  our  tears. 
Let  us  mingle  our  tears. 

It  was  a  question  with  Hiiaka  whether  to  follow  the  Koolau 
or  the  Kona  side  of  the  island.  The  consideration  that  turned  the 
scale  in  favor  of  the  Koolau  route  was  that  thus  she  would  have 
sight  of  a  large  number  of  aunts  and  uncles,  members  of  the 
Pele  family,  whose  ghosts  still  clung  to  the  dead  volcanic  cones 
and  headlands  which  stood  as  relics  of  their  bygone  activities, 
and  where  they  eked  out  a  miserable  existence.  The  region  was 
thickly  strewn  with  these  skeleton  forms.  Hiiaka  first  addressed 
herself  to  Maka-pu'u: 

Noho  ana  Maka-pu'u  i  ka  lae, 
He  wahine  a  ke  Akua  Pololi :  — 
Pololi,  ai-ole,  make  i  ka  pololi,  e-e! 

TRANSLATION 

Maka-pu'u  dwells  at  the  Cape, 
Wife  to  the  god  of  Starvation  — 
Hunger  and  death  from  starvation. 

To  this  Maka-pu'u  answered :  "We  love  the  place,  the  watch- 
tower,  from  which  we  can  see  the  canoes,  with  their  jibing  trian- 
gular sails,  sailing  back  and  forth  between  here  and  Molo-ka'i." 
To  this  she  added  a  little  chanty : 

E  Maka-pu'u  nui,  kua  ke  au  e! 
Na  mauii  moe  o  Malei,  e-e, 
I  ai  na  maua,  i  ai  na  maua,  e-e ! 


88  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

Oh  Maka-pu'u,  the  famous, 
Back  pelted  by  wind  and  by  tide! 
Oh  the  withered  herbs  of  Malei! 
Oh  give  us  some  food  for  us  both. 

To  Malei  Hiiaka  addressed  the  following  condolence : 

Owau  e  hele  i  na  lae  ino  o  Koolau, 

I  na  lae  maka-kai  o  Moe-au ; 

E  hele  ka  wahine  au-hula  ana  o  ka  pali, 

Nana  uhu  ka'i  o  Maka-pu'u  — 

He  i'a  ai  na  Malei,  na  ka  wahine 

E  noho  ana  i  ka  ulu  o  ka  makani. 

I  Koolau  ke  ola,  i  ka  huaka'i  malihini, 

Kanaenae  i  ka  we-uwe'u, 

Ola  i  ka  pua  o  ka  mauu. 

E  Malei  e,  e  uwe  kaua ; 

A  e  Malei  e,  aloha-ino  no,  e. 

TRANSLATION 

I  walk  your  stormy  capes,  Koolau, 

The  wave-beaten  capes  of  Moe-au, 

Watch-towers,  where  the  women  who  brave  the  sea 

May  see  the  uhu  coursing  by  — 

Meat  for  the  woman  who  faces  the  gale, 

Sea-food  for  the  woman  Malei ; 

For  her  living  comes  from  Koolau, 

From  the  pilgrim  bands  that  pass  her  way ; 

Yet  we  bless  the  herbs  of  the  field, 

Whose  bud  and  flower  is  meat  for  Malei: 

We  pity  and  weep  for  Malei. 

NOTE. — Malei  was,  I  am  told,  a  female  kupua  who  assumed  various  bodily 
forms.  Offerings  were  necessary,  not  for  her  physical  but  for  her  spiritual 
sustenance.  The  burnt  offering  was  not  merely  pleasing  for  its  sweet  smell- 
ing savour,  it  was  an  ailment  necessary  to  the  creature's  continued  ex- 
istence. For  the  same  or  a  parallel  reason,  songs  of  praise  and  adulation 
(kanaenae)  were  equally  acceptable  and  equally  efficacious.  Cut  off  the 
flowers  of  speech  as  well  as  the  offerings  of  its  worshippers,  and  a  kupua 
would  soon  dwindle  into  nothingness. 


PELE  AND  HIIAKA — A  MYTH  89 

"You  are  quite  right,"  answered  Malei :  "the  only  food  to  be 
had  in  this  desolate  spot  is  the  herbage  that  grows  hereabouts; 
and  for  clothing  we  have  to  put  up  with  such  clouts  as  are  tossed 
us  by  travelers.  When  the  wind  blows  one  has  but  to  open  his 
mouth  to  get  his  belly  full.  That  has  been  our  plight  since  your 
sister  left  us  two  old  people  here.  Cultivate  this  plain,  you  say; 
plant  it  with  sweet  potatoes ;  see  the  leaves  cover  the  hills ;  then 
make  an  oven  and  so  relieve  your  hunger.  Impossible." 

As  they  traveled  on  Maka-pu'u  and  its  neighbor  hills  passed 
out  of  sight.  Arriving  at  Ka-ala-pueo,  they  caught  view  of  the 
desolate  hill  Pohaku-loa,  faint,  famished,  forlorn.  The  sight  of 
it  drew  from  Hiiaka  this  chanting  utterance : 

Puanaiea  ke  kanaka, 

Ke  hele  i  ka  li'u-la, 

I  Kohola-pehu,  i  ke  kaha  o  Hawi,  e. 

Wi,  ai  ole,  make  i  ka  i'a  ole,  e. 

TRANSLATION 

Man  faints  if  he  travels  till  night-fall 

In  the  outer  wilds  of  Kohala, 

In  the  barren  lands  of  Hawi  — 

It's  famine,  privation  of  bread,  of  meat ! 

"It  is  indeed  a  barren  land.  Fish  is  the  only  food  it  produces. 
Our  vegetables  come  from  Wai-manalo.  When  the  people  of 
that  district  bring  down  bundles  of  food  we  barter  for  it  our 
fish.  When  we  have  guests,  however,  we  try  to  set  vegetable 
food  before  them." 

To  speak  again  of  the  kupua  Malei,  a  few  years  ago,  as  I  am 
told,  a  Hawaiian  woman  on  entering  a  certain  cave  in  the  region 
of  Wai-manalo,  found  herself  confronted  with  a  stone  figure, 
from  which  glowed  like  burning  coals  a  group  of  eight  flaming 
eyes,  being  set  in  deep  sockets  in  the  stone.  This  rare  object  was 
soon  recognized  as  the  bodily  dwelling  of  the  kupua  Malei.  This 
little  monolith  at  a  later  time  came  into  the  possession  of  Mr. 
John  Cummins  of  Waimanalo. 


90  PELE  AND  HIIAKA — A  MYTH 

CHAPTER  XX 
HIIAKA  EXPERIENCES  KOOLAU  WEATHER 

Hiiaka  found  many  things  to  try  her  patience  and  ruffle  her 
temper  in  Pali-Koolau:  Squalls,  heavy  with  rain-drops  picked 
up  by  the  wind  in  its  passage  across  the  broad  Pacific,  slatted 
against  her  and  mired  the  path ;  but  worse  than  any  freak  of  the 
weather  were  her  encounters  with  that  outlaw  thing,  the  mo'o; 
not  the  bold  robber  creature  of  Hawaii  which  took  to  the  wilds, 
as  if  in  recognition  of  its  own  outlawry,  but  that  meaner  skulk, 
whose  degenerate  spirit  had  parted  with  its  last  atom  of  virtuous 
courage  and  clung  to  human  society  only  as  a  vampire,  unwilling 
to  forego  its  parasitic  hold  on  humanity.  It  was  in  the  mood 
and  spirit  begotten  of  such  experiences  that  she  sang : 

Ino  Koolau,  e,  ino  Koolau ! 

Ai  kena  i  ka  ua  o  Koolau  : 

Ke  ua  mai  la  i  Ma-elieli, 

Ke  hoowa'awa'a  mai  la  i  Heeia, 

Ke  kupa  la  ka  ua  i  ke  kai. 

Ha'a  hula  le'a  ka  ua 

I  Ahui-manu,  ka  ua  hooni, 

Hoonaue  i  ka  pu'u  ko'a, 

Ka  ua  poai-hale(a)  o  Kaha-lu'u. 

Lu'u-lu'u  e,  lu'u-lu'u  iho  nei  au 

I  ka  puolo  waimaka  o  ka  onohi  — 

Ke  kulu  iho  nei,  e. 

TRANSLATION 

Vile,  vile  is  this  Koolau  weather: 
One  soaks  in  the  rain  till  he's  full. 
The  rain,  it  pours  at  Ma-eli-eli; 
It  gutters  the  land  at  He-eia ; 
It  lashes  the  sea  with  a  whip. 
The  rain,  it  dances  in  glee 
At  Ahui-manu,  moving 

(a)      Ua  poai-hale,  a  rain  that  whisked  about  on  all  sides  of  a  house, 
bouse. 


PELE  AND  HIIAKA — A  MYTH  91 

And  piling  the  coral  in  heaps, 

Shifting  from  side  to  side  of  the  house, 

This  whisking  rain  of  Kaha-lu'u. 

Heavy  and  sad,  alas,  am  I, 

Mine  eyes,  a  bundle  of  tears, 

Are  full  to  o'erflowing. 

As  they  approached  Kua-loa,  the  huge  mo'o-dragon,  Moko- 
li'i,  reared  himself  up  and,  pluming  and  vaunting  himself,  sought 
to  terrify  them  and  prevent  their  passage.  Hiiaka  did  not  flinch 
in  her  attack.  When  she  had  killed  the  monster,  she  set  up  his 
flukes  as  a  landmark  which  now  forms  the  rock  known  to  this 
day  as  Moko-li'i.  The  body  of  the  dragon  she  disposed  in  such 
a  way  that  it  helped  form  the  road-bed  of  the  traveled  highway. 
After  this  achievement  she  vented  her  feelings  in  an  exultant 
song: 

Ki'e-ki'e  Kane-hoa-lani 

Au  Moko-li'i  (&)  i  ke  kai, 

I  keiki,  i  Makahiapo  na  Koolau : 

Lau  Koolau,  kena  wale  i  ka  ino ; 

He  ino  loa  no,  e! 

TRANSLATION 

Kane-hoa  lifts  to  the  sky; 
Moko-li'i  swims  in  the  ocean  — 
The  first-born  child  of  Koolau  — 
A  legion  of  fiends  is  Koolau, 
Eager  for  mischief,  subtle  of  trick. 

Coming  to  where  the  deep  and  narrow  gorge  of  Ka-liu-wa'a 
valley  opens  out,  Hiiaka  discerned  the  nature-carved  lineaments 
of  her  ancestor  Kauhi  ke-i-maka-o-ka-lani,  as  he  was  epitheted, 
a  rocky  form  set  in  the  pali,  but  veiled  to  ordinary  sight  by  a 
fringe  of  ti  and  kukui.  Its  eye-sockets,  moist  with  the  dripping 
dew  of  heaven,  gleamed  upon  her  with  a  wondrous  longing, 
which  she  answered  in  song: 

(a)  Moko-li'i  (little  snake),  compound  of  moko,  archaic  form  of  mo'o, 
and  Wt. 


92  PELE  AND  HIIAKA — A  MYTH 

O  Kauhi  ke  i-maka(a)  o  ka  lani, 

O  ka  pali  keke'e  o  halawa-lawa,(6) 

O  kuahiwi  mauna  pali  poko,  ke  he'e  ia, 

E  like  la  me  Ka-liu-wa'a, 

Ka  pali  ololo-e  (c)  o  Puna  i  Hilo; 

O  ka  hala  o  Manu'u-ke-eu,(^) 

E  kui,  e  lei  au : 

O  Kauhi,  ka  halu'a-pua,(e)  maka  a-lani  — 

0  ka  maka  o  ke  akua, 

1  ka  maka  o  Pe'ape'a.^) 
Uluulu  ka  manu  i  kona  hulu ; 
Ke  lele  kaha  ia  lupe  la; 

La  we  ka  ua,  la  we  ka  makani, 

A  lawe  ke  ka-upu(^)  hulu  manu, 

Kele-kele  i  o  akua  la,  e  ke  Akua. 

He  akua  ia  la,  aohe  ike  mai : 

O  kana  luahi(&)  nui  no  ka  maka, 

Ke  ala  hei ;  —  E  ala ; 

E  ala,  e  ala  mai  ana,  e ! 

Eala  e,  Hi-ka'a-lani!(t) 

E  ala,  e,  ka  Hooilo  ua  i  ka  lani ! 

E  ala  e,  Mau,(/)  wahine  a  Maka-li'i; 

E  ala,  e ! 

(o)  I-maka,  a  watch-tower.  (This  is  a  new  word,  not  in  the  dic- 
tionary.) 

(6)      Ha-Jaiva-lniva,  zigzag. 

(c)  Ololo-e,   out    of   line;    out    of   order;    irregular.      See   ololo,   in   An- 
drews'   Hawaiian    Dictionary.      Keke'e,    halawalawa    and    ololo-e    have    the 
same  generic  meaning. 

(d)  Manu'u-ke-eu,  the  name  of  a  mythical  hala  tree  that  once  grew  in 
Puna.     The  seed  was  brought  from  Kahiki  by  Ka-moho-alii,  when  he  came 
from  that  land  with  Pele  and  others.     They  ate  the  drupe  of  it  with  salt 
and   sugar-cane,   and   then   Ka-moho-alii   planted   the   seed.     The   tree   tha't 
grew  up  was,  of  course,  a  kupua. 

(e)  Halu'a-pua,    flower-bedecked;    compound    of    halu'a    (covered),    and 
pua  (a  flower). 

(f )  Pe'ape'a,  a  bat ;  a  creature  regarded  as  a  kupua. 

(g)  Ka-upu,  some  sort  of  a  sea-gull. 

(7i)     Lu-ahi,  the  object  of  a  person's  wrath  or  indignation. 

(O  Hika'a-lani,  facing  heaven ;  looking  up  to  heaven.  This  was  the 
name  given  later  to  a  beautiful  princess  on  Oahu. 

(/)  Ma-u,  literally,  damp ;  the  name  of  the  wife  of  Maka-li'i,  as  here 
Indicated.  Maka-li'i,  here  used  as  the  name  of  a  deity,  is  also,  1.  the  name 
of  the  Pleiades ;  2.  the  name  of  the  month  in  which  that  constellation  rises 
at  the  time  of  sunset;  3.  the  name  sometimes  applied  to  the  six  summer 
months  collectively.  The  visible  sign  of  Makali'i,  as  a  deity  or  kupua, 
was  a  rain-cloud. 


PELE  AND  HIIAKA — A  MYTH  93 

TRANSLATION 

Kauhi,  thou  watch-tower  of  heaven, 
Ensconced  in  the  zigzag  fluted  wall  — 
Slipp'ry  to  climb  as  Ka-liu-wa'a, 
Or  the  straggling  Puna-Hilo  hills.  — 
Ah,  the  drupes  of  Manu'u-ke-eu  ! 
Let  me  string,  let  me  wear  them! 
Thy  body  lies  smothered  in  ferns ; 
Thine  eye  shines  on  high  like  a  star, 
Or  jeweled  eye  of  bat,  Pe'a-pe'a. 
As  a  bird,  now  ruffle  your  plumage  — 
How  sways  the  kite  in  the  wind ! 
On  balanced  wing,  then  swing  and  float, 
Warding  off  rain,  warding  off  wind, 
Like  a  sea-gull,  clad  in  feathery  mail, 
Course  about  on  the  wings  of  a  god. 
He's  surely  a  god;  yet  hears  he  not; 
Fierceness  gleams  from  his  eye. 
Now  he  looks,  now  turns  —  and  to  me! 
Awake,  thou  explorer  of  heaven ! 
Awake,  thou  sender  of  Winter's  rain! 
The  spouse,  Ma-u,  of  Winter  is  night ; 
The  time  of  arising  has  come ! 

This  kupua,  Kauhi,  termed  the  watch-tower  of  heaven,  having 
come  from  Kahiki  in  the  train  of  Pele's  followers,  and  having 
been  stationed  in  this  cliff,  had  got  no  further  in  his  travels  than 
Oahu.  He  bemoaned  his  fate  as  that  of  a  malihini  god,  a 
stranger  to  the  rest  of  the  group.  On  being  roused  by  this  prayer- 
song  of  Hiiaka,  as  he  gazed  upon  the  beautiful  goddess,  a  divine 
ambition  stirred  within  him  —  to  journey  with  her,  enjoy  her 
society,  and  make  acquaintance  with  the  land  to  which  he  was 
still  a  stranger.  With  this  purpose  in  mind,  at  the  conclusion 
of  her  address,  he  chanted  this  response: 

O  Pele  la  ko'u  akua: 

Miha  ka  lani,  miha  ka  honua: 


94  PELE  AND  HIIAKA  —  A  MYTH 


Awa  i-ku,(a)  awa  i-lani,(fr)  keia  awa, 

Ka  awa  nei  o  Hiiaka, 

I  ku  ai,  ku  i  Mauli-ola  ;(c) 

I  Mauli-ola  he  awa  kaulu-ola,(d)  e, 

No  na  Wahine,  —  e  kapu-kapu-kai(^)  ka  awa, 

E  Pele  honua-mea! 

E  kala,  e  Haumea  (/)  wahine; 

O  ka  Wahine  i  Kilauea, 

Nana  i  ai(^f)  a  hohonu  ka  Lua; 

O  Ma-u,(/t)  wahine  a  Maka-li'i; 

O  Lua-  wahine  (t)  ka  lani; 

0  Kukuena;(/)  o  na  wahine 

1  ka  inu  hana  awa; 

Kanaenae  a  ke  akua  malihini,(&)  e! 

(a,  b)  Awa  i-ku,  awa  i-lani.  A  clear  understanding  of  these  words  calls 
for  a  reference  to  the  customs,  that  had  almost  the  dignity  of  a  rite,  that 
were  observed  in  the  handling  of  awa  for  purposes  of  worship,  or  as  an 
offering  to  the  gods.  This  began  with  the  very  digging  of  the  awa  root. 
He  who  did  this  had  first  to  purify  himself  by  a  bath  In  the  ocean,  fol- 
lowed by  an  ablution  in  fresh  water  and  completing  the  lustration  with 
an  aspersion  of  water  containing  turmeric,  administered  by  a  priest.  Then, 
having  arrayed  himself  in  a  clean  malo,  he  knelt  with  both  knees  upon 
the  ground  and  tore  the  root  from  its  bed.  Now,  rising  to  his  feet,  he 
lifted  the  awa  root  to  heaven,  and  by  this  act  the  awa  was  dignified  and 
was  called  awa  i-ku.  The  utterance  (by  the  priest  ?)  of  the  kanaenae,  or 
prayer  of  consecration  and  eulogy,  still  further  enhanced  this  dignity  and 
set  it  apart  as  a  special  sacrifice  to  some  god,  or  to  the  gods  of  some  class. 
Awa  thus  consecrated  was  known  as  awa  i-lani. 

(c)  Mauli-ola,  the  God  of  Health  ;  also  the  name  of  a  place.     The  same 
name  was  applied  also  to  the  breath  of  life,  and  to  the  kahuna's  power  of 
healing.     In  the  Maori  tongue  the  word  mauri  means  life,  the  seat  of  life. 
In   Samoan   mauli  means  heart;    in  Hawaiian   it  means   to   faint.      "Sneeze, 
living  heart"    ("Tihe,   mauri   ora"),    says   the   New   Zealand   mother   to   her 
Infant   when   it   utters   a   sneeze.      The   Hawaiian   mother   makes   the   same 
ejaculation. 

(d)  Ka-ulu-ola.     I  can  throw  no  light  on  this  phrase  further  than  Is  to 
be  obtained  in  the  above  note. 

(e)  Kapu-kapu-kai.     Awa  was  forbidden  to  women.     Under  certain  cir- 
cumstances,   however,    it  was   set   before   them.     In   such   a   case   the   tabu 
was  first  removed  by  sprinkling  the  root  with  sea  water    (kapu-kai). 

(f)  Haumea,  the  mother  of  Pele. 

(0)     Ai.    In  another  version,  Instead  of  ai,  I  find  eli  or  elieli  used. 

(fc)  Ma-u,  the  sister  of  Haumea,  therefore  aunt  to  Pele,  also  the  wife 
of  Maka-li'i. 

(O  Lua-wahine,  (lua-hine  ?),  said  to  be  an  incarnation,  or  more  properly, 
perhaps,  a  spiritual  form  (kino-lau)  of  Haumea, 

(/)  Kukuena,  the  goddess,  au-makua,  who  presided  over  the  ceremony 
of  preparing  awa  for  drinking;  said  to  be  an  elder  sister  of  Pele. 

(fc)  Akua  malihini,  an  epithet  applied  to  himself  by  Kauhl,  because,  as 
previously  stated,  he  had  since  his  arrival  from  Kahiki  been  obliged  to 
remain  fixed  in  his  station  in  the  cliff  and  had  thus  been  denied  acquaintance 
with  the  other  islands,  especially  the  big  island  of  Hawaii. 


PELE  AND  HIIAKA — A  MYTH  95 

Hele  ho'i  ke  ala  mauka  o  Ka-ii 
Hele  ho'i  ke  ala  makai  o  Puna, 
I  Ka-ma'a-ma'a,(/)   i  ka  puale'i,(m) 
E  loa'a  ka  awa  i  Apua;(«) 
Ka  pi'i'na  i  Ku-ka-la-ula;(0) 
Hoopuka  aku  la  i  kai  o  Pu'u-lena — (p) 
Aina  a  ke  Akua(g)  i  noho  ai.  — 
Kanaenae  a  ke  'kua  malihini. 

TRANSLATION 

Pele,  indeed,  is  my  god. 
Calm  be  the  heavens,  peaceful  the  earth : 
Here's  awa  fresh-torn  from  the  ground, 
Awa  that's  been  lifted  to  heaven, 
An  off'ring  for  goddess  Hiiaka, 
A  growth  of  the  kingdom  Mauli-ola, 
Awa  that  makes  for  health  and  peace; 
Its  woman-ban  cleared  by  aspersion. 
Pele,  O  Pele  of  the  sacred  land, 
And  thou,  O  Mother  Haumea; 
Thou  Woman  of  Kilauea, 
Fire-goddess  who  dug  the  Pit  deep ; 
Niece  to  Ma-u,  Maka-li'i's  wife ; 
Own  child  of  heavenly  Hau-mea; 
And  thou  Kukuena,  that  rules 
In  the  rite  of  toothing  the  awa  — 
A  brew  that  is  fit  for  the  gods  — 
Love-offering  this  of  the  stranger  god, 
Denied,  alas,  the  road  through  upland 
Ka-u  and  the  lowlands  of  Puna, 

(I)     Ka-ma'a-ma'Oj  a  land   in  Puna. 

(TO)  Pua-le'i.  Bird-hunters  often  stripped  off  the  lower  branches  from 
a  selected  lehua  tree  that  was  in  full  flower  and  then  limed  it  to  ensnare 
the  birds  that  were  attracted  to  its  rich  clusters.  Such  a  tree  was  termed 
pua-le'i. 

(n)     Apua,  a  place  in  Puna. 

(o)  Ku-ka-la-ula,  &  place  on  the  road  that  ascends  from  Puna  to  Kilau- 
ea. The  same  term  was  applied  to  the  ruddy  glow  that  appears  on  a 
mountain  horizon  Just  before  sunrise. 

(p)  Pu'u-lena,  said  to  be  the  name  of  a  hill  near  Kilauea-ikl.  It  is  now 
commonly  employed  as  the  name  of  a  wind,  as  In  the  old  saying:  "Ua 
hala  ka  Pu'u-lena,  aia  i  Hilo." 

(q)  Akua.  That  was  Pele  herself.  "Aina  a  ke  Akua  i  noho  ai"  has 
passed  into  a  saying:. 


96  PELE  AND  HIIAKA — A  MYTH 

To  Ka-ma'a  and  the  bird-limed  tree  — 
Sure  route  to  the  potent  root  of  Apua  — 
The  up-road  to  Ku-ka-la-ula, 
Thence  leading  to  Sulphur-hill: 
Land  where  the  gods  did  once  dwell ! 
A  laud  this,  voiced  by  the  stranger  god. 

At  the  conclusion  of  this  kanaenae  Kauhi  said  to  Hiiaka,  "If 
you  are  the  woman  that  consumes  the  forests  of  Puna,  when  you 
travel  I  will  go  with  you."  ("Ina  ooe  ka  wahine  ai  laau  o  Puna, 
ooe  hele,  oau  hele.") 

Hiiaka  did  not  wish  to  offend  the  aggrieved  deity ;  at  the  same 
time  she  could  not  consent  to  his  proposition.  In  this  dilemma 
she  did  her  best  to  soothe  his  feelings  and  reconcile  him  to  his 
lot: 

Ku'u  Akua  i  ka  hale  hau, 
Hale  kanaka  ole, 
E  noho  i  ke  kai  o  Ma'a-kua, 
Alae  ia  e  ke  ki  ohuohu,  e ! 
Pene'i  wale  no  ka  iki  Akua. 
Auwe,  ku'u  Akua,  e! 

TRANSLATION 

My  god  of  the  chilly  mansion, — 
A  house  without  human  tenant,  — 
Abide  yet  the  blasts  of  the  sea, 
The  slap  of  the  broad  leafy  ti. 
Such  the  advice  of  a  lesser  god : 
My  tender  farewell  this  to  Thee. 

Kauhi  was  indignant  at  this  evasive  dismissal  of  his  entreaty. 
The  thought  that  Hiiaka  should  countenance  his  perpetual  im- 
prisonment in  the  bleak  cliff  filled  him  with  rage.  With  a  mighty 
effort  he  lifted  himself  and  tore  away  the  covering  of  tree-roots, 
earth  and  rocks  that  embraced  him  until  he  came  to  a  crouching 
position.  That  was  the  limit  of  his  power :  he  could  do  no  more. 
A  stony  form  in  the  mountain  wall  of  Kahana,  resembling  the 
shape  of  a  man  on  all-fours,  remains  to  vouch  for  the  truth  of 
this  legend. 


PELE  AND  HIIAKA — A  MYTH  97 

CHAPTER  XXI (*) 
HIIAKA  DESCRIBES  THE  SCENE  BEFORE  HER 

Hiiaka  constantly  showed  a  lively  interest  in  the  important  fea- 
tures of  the  landscape,  often  addressing  them  as  if  they  had  been 
sentient  beings.  At  Kai-papa'u,  looking  out  upon  cape  Lani-loa, 
she  greeted  it  as  if  it  had  been  an  old  friend  of  the  family: 

Lele  Lani-loa ;  ua  malie ; 
Ke  hoe  a'e  la  ka  Moa'e, 
Ahu  kai  i  na  pali ; 
Kaiko'o  lalo,  e. 
Ua  pi'i  kai  i  uka,  e. 

TRANSLATION 

Fly  Lani-loa,  fly  in  the  calm. 
At  the  moaning  of  Moa'e, (a) 
Mist  veils  the  mountain  walls. 
The  breakers  roll  ever  below, 
While  Ocean  climbs  to  the  hills. 

They  passed  through  the  lands  of  Laie,  Malae-kahana  and 
Keana  and  at  Kahipa  they  saw  the  crouching  figures  of  Puna- 
he'e-lapa  and  Pahi-pahi-alua,  who  stole  away  into  the  shelter 
of  the  pandanus  groves  without  deigning  to  give  them  any  salu- 
tation. At  this  show  of  disrespect,  Hiiaka  called  out : 

Komo  i  ka  nahele  ulu  hinalo, 
Nahele  hala  o  Po'o-kaha-lulu ; 
Oia  nahele  hala  makai  o  Kahuku. 
Heaha  la  ho'i  ka  hala(y) 
I  kapu  ai  o  ka  leo,  e? 
I  Hookuli  ai  oe  i  ka  uwalo,  e? 
E  uwalo  aku  ana  au ; 
Maloko  mai  oe,  e! 

(x)  I  have  purposely  weeded  out  from  the  narrative,  as  popularly  told, 
several  Incidents  that  have  but  little  interest  and  no  seeming  pertinence 
to  the  real  purpose  of  the  story. 

(a)     Moa'e,  the  trade  wind. 

(.!/)  There  seems  to  lurk  a  play  In  this  word  hala.  It  stood  not  only 
for  the  pandanus  tree ;  it  also  meant  a  fault,  a  sin. 


98  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

We  enter  the  fragrant  groves, 
Hala  groves  whose  heads  make  a  calm, 
Wild  growths  by  the  sea  of  Kahuku, 
But  what,  indeed,  are  your  halas? 
Shall  their  murmur  forbid  you  speech? 
Make  you  dumb  to  my  salutation  ? 
I  make  this  kindly  entreaty 
To  you  who  sit  in  the  grove. 

They  crossed  the  Waimea  stream  on  the  sand-bar,  which  in 
ordinary  weather  dams  its  mouth  and,  climbing  the  rocky  bluff 
Kehu-o-hapu'u,  had  a  fine  view  of  the  ocean  surges  tossing  up 
their  white  spray  as  they  ceaselessly  beat  against  the  near-by 
elevated  reef-fringe  that  parapets  this  coast,  as  well  as  of  the 
Ka-ala  mountains,  blue  in  the  distance. 

(This  bluff  of  Kehu-o-hapu'u  until  within  a  few  years  was 
the  site  of  a  little  heiau,  the  resort  of  fishermen ;  and  in  it  stood 
a  rude  stone  figure  of  the  fish-god  Ku-ula.  From  the  non-mention 
of  this  interesting  object,  we  have  to  argue  either  that  the  dis- 
covery and  worship  of  this  idol  was  of  later  date  than  the  times 
of  Hiiaka  or  that  she  ignored  it.) 

Hiiaka,  casting  her  eye  about  for  objects  of  interest,  was  at- 
tracted by  the  odd  appearance  of  the  lily-like  water-plant  uki, 
the  detached  floating  clumps  of  which  looked  as  if  they  had  been 
fire-smitten : 

Ke  ai'na  mai  la  e  ka  wai 

Ka  maha  uki  o  Ihu-koko;  • 

Ke  puhi  ia  la  e  ka  makani. 

Hako'i  ka  ua,  ka  wai  iluna: 

Ke  kina'i  ia  ho'i  ka  iwi  o  ka  wai  a  eha. 

E  ha  i  ka  leo  —  he  leo  wale  no. 

TRANSLATION 

The  lily  tufts  of  Ihu-koko 

Are  gnawed  away  by  the  water 

And  thrashed  about  by  the  wind. 


PELE  AND  HIIAKA — A  MYTH  99 

Beat  down  by  the  rain  from  heaven, 
The  wave-ribs  are  flattened  out. 
Hushed  be  the  voice  —  merely  the  voice. 

From  the  same  vantage-ground  —  that  of  Kehu-o-hapu'u  — 
Hiiaka  not  only  saw  the  dash  of  the  ocean  against  the  buttresses 
of  the  near-by  coast,  her  ears  also  were  filled  with  a  murmurous 
ocean-roar  that  gave  to  the  air  a  tremor  like  that  of  a  deep 
organ-tone : 

O  Wai-alua,  kai  leo  nui: 
Ua  lono  ka  uka  o  Lihu'e; 
Ke  wa  la  Wahi-awa,  e. 
Kuli  wale,  kuli  wale  i  ka  leo ; 
He  leo  no  ke  kai,  e. 

TRANSLATION 

Wai-alua,  land  of  the  sounding  sea, 
With  audience  in  upland  Lihu'e  — 
A  voice  that  reaches  Wahi-awa : 
Our  ears  are  stunned  by  this  voice  — 
The  voice,  I  say,  of  old  Ocean! 

The  landscape  still  held  her,  and  she  continued: 

O  Wai-alua,  la'i  eha,  e! 

Eha  ka  malino  lalo  o  Wai-alua. 

TRANSLATION 

Wai-alua  has  a  fourfold  calm, 

That  enfolds  and  broods  o'er  the  land. 

"Let  us  move  on,"  said  Hiiaka  to  her  companion,  "there's  a 
pang  next  my  heart.  Had  I  meat  in  my  hand,  we'd  trudge  to  a 
water-spring  and  so  be  refreshed  until  we  came  to  the  house  of 
a  friend.  Let  us  move." 

From  the  plain  near  Lau-hulu  Hiiaka  took  a  fresh  view  of 
Mount  Ka-ala  and,  in  a  tone  of  bantering  apology,  said,  "Forget 
me  not,  O  Ka-ala.  Perhaps  you  complain  that  I  have  not 
chanted  your  praises :" 


100  PELE  AND  HIIAKA — A  MYTH 

O  Ka-ala,  kuahiwi  mauna  kehau, 
Ke  opu  mai  la,  la,  i  Ka-maoha ; 
Poluea(a)  iho  la  ilalo  o  Hale-auau; 
Ke  kini  ke  kehau  anu  o  Ka-lena. 
Akahi  no  ka  nele  o  ka  la  pomaikai : 
Aohe  moe-wa'a(fr)  o  ka  po  nei  — 
Ka  moe-wa'a,  e! 

TRANSLATION 

Ka-ala,  dewy  and  forest-clad, 
Bellies  the  plain  at  Ma-6ha, 
As  it  slopes  to  the  land  below. 
The  cool  dew-fall  comforts  Ka-lena : 
First  pinch  this  of  want  mid  good  luck  — 
No  dream  of  canoe-voyage  last  night, 
No  dream  of  disaster  at  sea. 

The  story  of  Cape  Ka-ena,  that  finger-like  thrusts  itself  out 
into  the  ocean  from  the  western  extremity  of  Oahu,  touches 
Hawaiian  mythology  at  many  points:  Its  mountain  eminence 
was  a  leina  uhane,  jumping-off  place,  where  the  spirits  of  the 
deceased  took  their  flying  leap  into  ghost-land.  Here  it  was 
that  the  demigod  Mawi  had  his  pou  sto  when  he  made  the 
supreme  effort  of  his  life  to  align  and  unite  the  scattered  group 
of  islands;  and  here  can  still  be  seen  Pohaku  o  Kauai,  the  one 
fragment  of  terra  firma  his  hook  could  wrench  from  its  base. 
Here,  too,  it  was  that  Pele  stood  when  she  chaffed  the  old  demi- 
god for  having  lured  her  on,  as  she  supposed,  with  drum  and 
fife  to  the  pursuit  of  Lohiau;  and  now  her  sister  Hiiaka  stands 
in  the  same  place.  The  subject  was  well  worthy  Hiiaka's  muse : 

Lele  ana  o  Ka-ena 

Me  he  manu  la  i  ka  malie ; 


(o)     Polnea,  ordinary  meaning,  to  be  nauseated;  here  it  means  to  slope 
down. 

(6)     Moe-wa'a,   literally,   a   canoe-dream.      To   dream   of   a   canoe- voyage 
was  considered  an  omen  of  very  bad  luck. 


PELE  AND  HIIAKA — A  MYTH  101 

Me  he  kaha  na  ka  uwa'u(a)  la 

Na  pali  o  Nene-le'a;(6) 

Me  he  upa'i  na  ke  koa'e  (c)  la 

Ka  ale  iwaho  o  Ka-ieie;(d) 

Me  he  kanaka  hoonu'u  la  i  ka  malie 

Ka  papa  kea  i  ke  alo  o  ka  ala ; 

Ua  ku'i  'a  e  ke  kai, 

A  uli,  a  nono,  a  ula 

Ka  maka  o  ka  ala, 

E  no-noho  ana  i  ke  kai  o  Ka-peku.(^) 

Ka-peku  ka  leo  o  ke  kai  — 

0  Hoo-ilo(/)  ka  malama. — 
Ke  ku  mai  la  ka  pauli  i  kai, 
Ka  hoailona  kai  o  ka  aina : 
A'e  kai  o  Ka-hulu-manu  ;(£) 
Kai  a  moana  ka  aina. 

Ahu  wale  ka  pae  ki'i, 

Ka  pae  newe-newe, 

Ka  pae  ma  nu'u  a  Kana-loa :  — 

A  he  hoa,  a  oia. 

Hoohaehae(/z)  ana  ka  Lae-o-ka-laau,  (t) 

1  kihe(/)  ia  e  ke  kai  o  Wawalu,(fc) 
Na  owaewae(/)  pali  o  Unu-lau 

Inu  aku  i  ka  wai  o  Kohe-iki  i  ka  pali  — 

(a)      Uwa'u,  a  sea-bird,  a  gull. 

(6)     Nene-le'a,  a  place  near  Ka-ena  point,  close  to  Pohaku  o  Kaua'l. 

(0)  Koa'e,  the  tropic-bird,  or  bosen-blrd. 

(d)  Ka-ieie,  the  channel  between  Oahu  and  Kauai. 

(e)  Ka-peku.     The  word   kapeku,   at   the   beginning   of   verse    13,    means, 
I  am  told,  querulous. 

(f)  Ho'o-ilo,  or  Ho-ilo,   the   cool   or   rainy   season   of   the   year,   covering 
six  months  according  to  the  Hawalians.     There  was  no  such  month    (ma- 
hina)   as  Ho'o-ilo,  or  Ho-ilo. 

(g)  Ka-hulu-manu.     The  kai  o  Ka-hulu-manu   is,   as  reported   to   me  by 
a  well-informed  Hawaiian,  a  flood  that  submerged  the  land  in  mythological 
times,  distinct  from  Kai-a-ka-hina-alii. 

(fc)  Hoohaehae,  to  chase,  to  irritate,  to  tease. 

«)  Lae-o-ka-laau,  (literally,  Cape  of  the  Trees),  the  south-western  cape 
of  Moloka'i,  on  which  the  United  States  have  established  a  first-class  light- 
house. 

(/)  Kihe,  to  sneeze  ;  to  spatter ;  to  wet  with  spray. 

(fc)  Wawalu,  SL  cove. 

(1)  Owaewae,  gullied.     This  is  an  Instance  of  the  adjective  being  placed 
before  its  noun. 


102  PELE  AND  HIIAKA — A  MYTH 

I  ka  pali  ka  wai, 

Kau  pu  me  ka  laau. 

Hoole  ke  kupa,  huna  i  ka  wai.(w) 

Eha  ka  muli-wai,  wai(n)  o  Ka-ena. 

Ena  iho  la  e  ka  la  o  ka  Maka-li'i ; 

O-i'o  mai  ana  ke  a  me  he  kanaka  koa  la, 

Maalo  ana  i  ku'u  maka; 

Me  he  hauka'i  la  o  ia  kalana  pali, 

Kuamo'o  loa,  pali  o  Lei-honua. 

Hiki  iho  nei  no  ka  hauoli 

I  ka  hiki'na  mai  a  nei  makani. 

Heaha  la  ka'u  makana  i  ku'u  hilahila? 

O  ka'u  wale  iho  la  no  ia,  o  ka  leo,  e ! 

TRANSLATION 

Ka-ena  Point  flies  on  its  way 

Like  a  sea-bird  in  fair  weather ; 

Like  the  wings  of  a  swooping  gull 

Are  the  cliffs  of  Nene-le'a; 

Like  the  lash  of  the  bosen's  wings 

Is  the  curl  of  the  breaking  wave 

In  the  channel  of  le-ie. 

The  gray  sand  that  borders  the  lava 

Drinks  the  waves  like  a  thirsting  man ; 

And  purple  and  pink  and  red 

Are  the  eye-spots  of  the  bazalt 

That  gleam  in  the  sea  of  Ka-peku. 

The  sea  gives  a  querulous  tone  — 

The  season  is  that  of  Ho-ilo. 

A  cloud-pall  shadows  the  ocean, 

Sure  sign  of  a  turbulent  sea, 

Of  a  tide  that  will  deluge  the  land, 

Like  the  Flood  of  Ka-hulu-manu. 

The  god-forms  stand  in  due  order, 

Forms  that  are  swollen  to  bursting, 

The  group  on  Kana-loa's  altar:  — 

(m)  Huna  i  ka  wai.     The  people  of  the  region  concealed  the  holes  where 
water  dripped,  as  It  was  very  scarce. 

(n)     Muli-icai,  literally  a  river,  a  poetical  exaggeration. 


PELE  AND  HIIAKA — A  MYTH  103 

Friends,  allies,  I  reckon  them  all. 
Cape-of-the- Woods  entices  us  on, 
Besprayed  by  the  sea  of  Wawalu, 
Forefront  Unulau's  gullied  cliffs. 
I  drink  of  the  water  distilled 
By  the  dripping  pali  walls, 
Led  forth  in  a  hollowed  log. 
The  rustic  denies  it  and  hides  it : 
Four  water-streams  has  Ka-ena; 
And  the  summer  sun  is  ardent. 
The  blocks  of  stone,  like  warriors, 
Move  in  procession  before  me  — 
Pilgrims  that  march  along  the  crest 
Of  the  steep  ridge  Lei-honua. 
Ah,  a  new  joy  now  do  I  find : 
It  comes  with  the  breath  of  this  wind ! 
And  what  is  my  gift  in  return? 
To  my  shame,  it's  only  my  voice. 

The  rocks  and  huge  bowlders  that  dotted  the  barren  waste  of 
Ka-ena  seemed  to  the  travelers  to  glow  and  vibrate  as  if  they 
were  about  to  melt  under  the  heat  of  the  sun,  a  phenomenon  that 
stirred  the  imagination  of  Hiiaka  to  song: 

Liu'a  ke  kaha  o  Ka-ena,  wela  i  ka  La ; 
Ai'na  iho  la  ka  pohaku  a  mo'a  wela ; 
Kahuli  oni'o,  holo  ana  i  ka  malie ; 
Ha'aha'a'  ka  puka  one,  ki'eki'e  ke  ko'a, 
I  ka  hapai  ia  e  ka  makani,  ka  Malua  : 
O'u  hoa  ia  i  ke  Koolau,  e. 
A  pa  Koolau,  hoolale  kula  hulu ; 
Kahea  ke  keiki  i  ka  wa'a, 
'E  holo,  oi  malie  ke  kaha  o  Nene-le'a ; 
Aohe  halawai  me  ka  ino  i  ka  makani ; 
Ka  pipi  lua  o  ka  ale  i  ka  ihu  o  ka  wa'a. 
He  wa'a  wa'a  (a)  ka  makani,  he  naaupo; 
Ke  kai  ku'i-ke,  koke  nalo  ka  pohaku ! 


(a)  Wa'a-wa'a,  simple-minded;  unsophisticated;  "green;"  the  name  of 
two  youths  mentioned  in  tradition,  one  of  whom  committed  blunder  after 
blunder  from  his  soft-hearted  stupidity. 


104  PELE  AND  HIIAKA — A  MYTH 

Ke  kupa  hoolono  kai,  o  Pohaku-o-Kaua'i.(fr)  e, 
A  noho  ana  o  Pohaku  o  Kaua'i  i  kai,  e ! 

TRANSLATION 

Ka-ena,  salty  and  barren, 

Now  throbs  with  the  blaze  of  the  sun ; 

The  rocks  are  consumed  by  the  heat, 

Dappled  and  changed  in  their  color: 

The  sand-holes  sink,  the  coral  forms  heaps, 

Urged  by  the  breath  of  Malua  — 

That  fellow  of  mine  from  Koolau : 

When  blows  Koolau,  then  bristles  the  plain. 

Then  calls  the  lad  to  the  sailor, 

Speed  on  while  calm  is  Nene-le'a  ; 

Such  time  you'll  meet  with  good  weather ; 

The  lap  of  the  sea  'gainst  the  bow  — 

A  most  thoughtless,  good-natured,  wind,  that. 

When  choppy  the  sea,  hid  are  the  rocks ! 

A  man  of  the  sea  art  thou,  well  versed 

In  its  signs  of  storm  and  of  calm, 

O  Rock,  thou  Rock  of  Kaua'i ! 


(6)  Pohaku  o  Kaua'i.  The  most  audacious  terrestrial  undertaking  of 
the  demigod  Mawi  was  his  attempt  to  rearrange  the  islands  of  the  group 
and  assemble  them  into  one  solid  mass.  Having  chosen  his  station  at 
Kaena  Point,  the  western  extremity  of  Oahu,  from  which  the  island  of 
Kaua'i  is  clearly  visible  on  a  bright  day,  he  cast  his  wonderful  hook,  Mana- 
ia-ka-lani,  far  out  into  the  ocean  that  it  might  engage  itself  In  the  founda- 
tions of  Kaua'i.  When  he  felt  that  it  had  taken  a  good  hold,  he  gave  a 
mighty  tug  at  the  line.  A  huge  bowlder,  the  Pohaku  o  Kaua'i,  fell  at  his 
feet.  The  mystic  hook,  having  freed  itself  from  its  entanglement,  dropped 
into  Palolo  Valley  and  hollowed  out  the  crater,  that  is  its  grave.  This 
failure  to  move  the  whole  mass  of  the  island  argues  no  engineering  mis- 
calculation on  Mawi's  part.  It  was  due  to  the  underhand  working  of 
spiritual  forces.  Had  Mawi  been  more  politic,  more  observant  of  spiritual 
etiquette,  more  diplomatic  In  his  dealings  with  the  heavenly  powers,  his 
ambitious  plans  would,  no  doubt,  have  met  with  better  success. 


PELE  AND  HIIAKA — A  MYTH  105 

CHAPTER  XXII 

HIIAKA  ADDRESSES  POHAKU-O-KAUA'I  —  THE  TWO 

WOMEN   RIG  UP  A  CANOE  — SHE  SALUTES 

KAENA  — SALUTE  TO  HAUPU  — SEES 

LOHIAU'S  SPIRIT  FORM 

Hiiaka  had  large  acquaintance  with  the  natural  features  of 
every  landscape,  and  if  those  features  were  of  volcanic  origin  she 
might  claim  them  as  kindred  through  her  own  relationship  with 
Pele.  It  was  hers  to  find  friendship,  if  not  sermons,  in  stones. 
This  Pohaku-o-Kaua'i,  to  whom  Hiiaka  now  addressed  herself, 
though  in  outward  form  an  unshapen  bowlder,  as  we  see  it 
today,  —  the  very  one  that  Mawi  drew  from  its  ocean-bed  with 
his  magic  hook  Mana-ia-ka-lani  —  was  in  truth  a  sentient  being, 
alive  to  all  the  honor-claims  of  kinship.  To  him,  in  her  need, 
Hiiaka  addressed  herself: 

E  Pohaku  o  Kaua'i  i  kai,  e, 

A  po  Ka-ena  i  na  pali, 

I  wa'a  no  maua 

E  ike  aku  ai  i  ka  maka  o  ke  hoa, 

O  Lohiau  ipo,  e! 

TRANSLATION 

O  sea-planted  Rock  of  Kaua'i, 

Night  shadows  the  cliffs  of  Ka-ena: 

A  canoe  for  me  and  my  fellow ; 

We  would  look  on  the  face  of  our  friend, 

Lohiau  the  dearly  beloved. 

"I  have  no  canoe,"  said  Pohaku  o  Kaua'i.  "The  one  I  had 
was  wrecked  in  a  storm  while  on  a  fishing  trip.  One  huge  wave 
came  aboard  and  split  her  from  end  to  end.  We  had  to  swim 
for  it.  But  surely,  such  a  beautiful  woman  as  you  will  have  no 
trouble  in  finding  a  canoe.  There  must  be  no  lack  of  canoes 
making  the  trip  to  Kaua'i." 

"In  the  lack  of  a  canoe,  let  us  have  a  plank,  such  as  I  see  you 
are  there  using  for  a  shelf." 


106  PELE  AND  HJIAKA — A  MYTH 

"If  that  will  serve  you,  you  are  welcome,"  said  the  old  man. 

"We  shall  also  need  an  outrigger-float  for  our  craft,"  Hiiaka 
remarked. 

"An  ama  (outrigger-float)  is  a  thing  I  lack,"  he  answered. 

"You  must  have  some  block  of  wili-wili — such  as  that  one, 
for  instance,  wihch  you  use  to  hold  your  fishhooks,"  Hiaaka 
urged. 

The  old  man  was  able  to  meet  their  demands.  The  two  women 
then  set  their  wits  to  work  and  finally  succeeded  in  lashing  the 
parts  together  in  such  fashion  as  to  make  something  that  would 
serve  as  a  canoe. 

Hiiaka,  as  the  one  in  command,  sat  astern  and  Wahine-oma'o 
in  the  bow.  As  they  sailed  away  Hiaaka  saluted  Cape  Ka-ena  in 
these  words: 

Holo  Ka-ena,  la, 

Me  he  wa'a  kaukahi  la  i  ka  malie ;  — 
Ka  lau  hoe,  lau  hoe  o  Kua-o-ka-la;(a) 
Ke  kowelowelo(fc)  la  o  Lehua,  e; 
O  Lehua  ho'i,  e ! 

TRANSLATION 

Ka-ena  speeds  along 

A  single  canoe  in  the  calm ; 

The  four  hundred  rays  that  dart  from 

The  Back  of  the  Sun  sink  down 

In  the  sea  at  Lehua, 

The  western  waves  of  Lehua. 

When  well  out  in  the  channel  of  Kaieie  the  sight  of  the  famous 
Hill  of  Haupu,  that  now  appeared  to  lift  its  head  like  a  water- 
fowl stemming  the  tide,  was  an  inspiration  to  song.  Mingled 
with  the  pleasure,  however,  was  the  chagrin  and  indignation  that 
came  from  knowing  that  at  that  very  moment  her  own  lehua 
preserves  in  Kona  were  suffering  ravage  from  fire  by  the  act 
of  Pele : 

(a)  Kua-o-ka-La  (the  back  of  the  sun),  a  personification  and  deification 
of  that  orb. 

(b)  Kowelowelo,  to  sink  into;  to  be  submerged. 


PELE  AND  HIIAKA — A  MYTH  107 

O  Haupu,(o)  mauna  ki'e-ki'e, 
Huki  a'e  la,  pa  i  ka  lani ; 
Waha(fc)  keiki  ma  ke  kua; 
Hi'i  Ke-olewa(c)  ma  ke  alo; 
Au  ana  Ni'ihau  i  ke  kai. 
Pau  a'u  lehua  i  ka  manu,  e, 
Pau,  e,  o  a'u  lehua,  ho'i,  e ! 

TRANSLATION 

Famed  Haupu,  the  mighty  hill, 
Lifts  head  till  she  touches  heaven ; 
On  her  back  strapped  a  suckling  child, 
While  she  fondles  a  fleecy  cloud, 
And  Niihau  swims  the  ocean  tide. 
Oh,  my  lehuas !  spoiled  by  the  birds ! 
Alas,  my  lehuas,  alas ! 

"What  a  notion!"  Wahine-oma'o  exclaimed.  "Who  in  the 
world  is  meddling  with  your  lehuas  ?" 

While  they  were  sailing  along  the  precipitous  coast  of  Ka- 
lalau,  set  in  the  windward  wall  of  the  island,  Hiiaka  saw  stand- 
ing at  the  mouth  of  a  cave  high  up  on  the  precipice,  the  spirit 
form  of  one  who  was  no  other  than  Lohiau,  and  again  she  was 
moved  to  song : 

A  Ka-lalau,  a  Ke-e, 

A  ka  pali  au  i  Haena, 

E  peahi  mai  ana  ka  lawakua(a)  ia'u  la; 

Peahi,  e  peahi  mai  ana  ka  lawakua  ia'u. 

Owau  keia,  o  ka  maka  o  ke  aloha,  la, 

O  ke  aloha,  ho'i,  e ! 

TRANSLATION 

Off  the  coast  of  Lalau,  off  Ke-e, 
When  nigh  the  cliffs  of  Haena, 

(a)  Haupu,  a.  famous  hill   on   Kaual,  visible  from  Oahu.     When  it  wan 
capped  with  a  cloud,  Hawalians  said,  "Ua  kau  mai  ka  pua'a  i  Haupu;  «  ua 
ana."    If  that  occurred  in  the  rainy  season,  they  said  it  was  about  to  clear. 

(b)  Waha,  the  same  as  haawe,  i.e.,  a  load  for  the  back.     In  this  case  it 
was  a  bank  of  mist  or  clouds. 

(c)  Kc-oleica,  a  hill,  smaller  than  Haupu,  on  the  side  towards  Klpu-kal. 
The  word  also  applied  to  the  floating  clouds  about  the  mountain. 


108  PELE  AND  HIIAKA — A  MYTH 

The  loved  one  beckons,  he  beckons, 
The  loved  one  beckons  to  me. 
I  am  the  one  —  the  eye-scout  of  love : 
Love,  indeed,  is  my  errand,  aye  love! 

The  ghost-form  of  Lohiau  still  continued  to  show  itself  as  they 
sailed;  and  when  it  signalled  a  recognition  of  Hiiaka  by  beckon- 
ing to  her,  she  could  but  answer  it : 

Ua  pu'e  ia  e  ke  one  ka  lehua  o  uka ; 

Ua  ho-a  iki  ka  ula  i  ka  papa ; 

Ua  huna  i  ke  kino  i  ka  pohaku ; 

O  ka  pua  na'e,  ke  ahu  nei  i  ke  ala  — 

Alanui  hele  o  Ka-unu-kupukupu;(6) 

Hele  li'u-la(c)  o  ka  poha-kau,(d)  e  ; 

Kaulia(e)  a  ka  poha-kau  he  kilohana(/)  ia; 

He  maka'ika'i  ia  no  Ka-hua-nui;(^) 

He  kahiko  ia  no  ka  wai  o  kaunu,(A)  e. 

A  kaunu  anei,  o  ke  aloha  ia  ? 

A  ia'u  la,  eha  oe ! 

TRANSLATION 

The  upland  lehua  is  clinker-heaped ; 
Wee  flame-buds  crop  up  on  the  plain  ; 
The  tree-trunk  is  hidden  with  rocks, 
Yet  its  flowers  encarpet  the  path : 
The  road  this  that  leads  to  desire  — 
One's  travel  stays  not  at  twilight, 

(o)  Lawa-kua,  a  precious  object  bound  to  the  back ;  applied,  therefore, 
to  a  child,  a  dear  friend  and  the  like ;  the  local  name  applied  to  a  wind 
at  Ka-lalau. 

(b)  Ka-unu-kupukupu.   a   land    in   Puna.      The    intrinsic   meaning:   of   the 
phrase    is   an    increasing,    overmastering,    passion    ka-unu,    a   passion;    kupu- 
kupu,  to  grow  up,  to  increase. 

(c)  U'u-la,  twilight 

(d)  Poha-kau,  a  resting  place  where  the  burden-carrier  leaned  back  and 
relieved  Els  shoulders  of  their  burden  for  a  time. 

(e)  Kaulia,  old  form  of  kauia   (kau  ia).     It  connotes  the  removing  from 
the  back  the  haawe,  preliminary  to  a  long  rest. 

(f )  Kilohana.  here  means  a  comfort,  a  relief. 
(0)     Ka-hua-nui,  the  elder  sister  of  Lohiau. 

(ft)  Kau-nu,  desire,  passion.  Wai  o  kau-nu,  lit.,  the  water  of  love — 
"the  warm  effects." 


PELE  AND  HIIAKA — A  MYTH  109 

Nor  to  ease  one's  back  of  its  load. 
My  journey's  to  Ka-hua-nui; 
She  is  the  goal  of  my  passion. 
If  love  be  the  targe  of  thy  aim, 
And  I  that  targe,  ruin  awaits  thee  ! 


CHAPTER  XXIII 

THE  LAME  FISHERMAN  —  HIS  EPIC  RECITAL 
CELEBRATING  PELE 

On  arriving  at  Haena,  Hiiaka  did  not  go  at  once  to  Lohiau's 
place  but  to  the  house  of  Malae-ha'a-koa,  a  man  of  chiefish  rank, 
and  one  who  had  the  reputation  of  being  a  seer.  He  was  lame 
and  unable  to  walk.  For  this  reason  his  wife,  Wailua-nui-a- 
hoano,  had  carried  him  down  to  the  seashore  and,  leaving  him 
there  to  his  fishing,  had  gone  home  to  her  work  of  tapa-making. 
She  was  busily  wielding  the  tapa  club  in  the  hale  kuku  kapa  while 
Hiiaka  stood  outside  the  enclosure  and  sang: 

Kunihi  ka  mauna  i  ka  la'i,  e, 

0  Wai-aleale,  la,  i  Wai-lua; 

Huki  iluna  ka  popo  ua  o  Ka-wai-kini ; 

Alai  ia  a'e  la  e  Nounou, 

Nalo  ka  Ipu-ha'a, 

Ka  laula  ma  uka  o  Ka-pa'a,  e. 

1  pa'a  i  ka  leo,  he  ole  e  hea  mai. 
E  hea  mai  ka  leo,  e ! 

TRANSLATION 

The  mountain  turns  the  cold  shoulder, 
Facing  away  from  Wai-lua, 
Albeit  in  time  of  fair  weather. 
Wai-kini  flaunts,  toplofty,  its  rain-cap ; 
And  the  view  is  cut  off  by  Nounou, 
Thus  Humility  Hill  is  not  seen, 
Nor  Ka-pa'a's  broad  upland  plain. 
You  seal  your  lips  and  are  voiceless : 
Best  to  open  your  mouth  and  speak. 


110  PELE  AND  HIIAKA — A  MYTH 

The  woman  Wai-lua-nui-a-hoano  received  in  silence  this  sharp 
reproof  of  her  haughty  and  inhospitable  conduct,  couched,  though 
it  was,  in  the  veiled  language  of  symbol.  Her  eyes  left  the 
work  in  hand  and  followed  Hiiaka  and  Wahine-oma'o  as  they 
turned  and  faced  the  path  that  climbed  the  pali  wall. 

Malae-ha'a-koa,  lame,  guileless,  innocent  of  all  transgression, 
meanwhile,  sat  and  fished.  He  had  cast  afresh  his  triple-hooked 
line,  blown  from  his  mouth  into  the  water  the  comminuted  frag- 
ments of  the  shrimps  whose  bodies  baited  his  hooks  and,  as  he 
waited  for  a  bite  he  chanted  a  song  (to  the  god  of  good  luck) 
that  reached  Hiiaka's  ear: 

Pa  mai  ka  makani  o  ka  lele  wa'a,  e: 

Makani  kai  ehu  lalo  o  ka  pali  o  Ki-pu. 

I  malenalena  i  Wai-niha  i  ka'u  makau : 

He  i'a,  he  i'a  na  ka  lawaia,  na  Malae-ha'a-koa,  e ! 

TRANSLATION 

A  wind-squall  drives  the  canoes  in  flight, 
Dashing  the  spray  'gainst  the  cliff  of  Kipu. 
Peace,  waves,  for  my  hook  at  Wai-niha : 
Come,  fish,  to  the  hook  of  the  fisher, 
The  hook  of  Malae-ha'a-koa ! 

Hiiaka's  answer  to  this  was  a  song: 

0  Malae-ha'a-koa,  lawaia  o  ka  pali, 
Keiki  lawaia  oe  a  Wai-niha, 
Mo'opuna  oe  a  Ka-nea-lani, 
Lawaia  ku  pali  o  Haena; 

Au  umauma  o  ke  ala  haki ; 
He  i'a  na  ka  lawaia, 
Na  Malae-ha'a-koa,  e. 

TRANSLATION 

1  hail  thee,  Malae-ha'a-koa, 
Thou  fisherman  of  the  cliffs. 

As  a  youth  you  fished  at  Wai-niha ; 
Grandson  thou  to  Ka-noa-lani, 
Fishing  now  'neath  the  bluffs  of  Haena, 


PELE  AND  HIIAKA — A  MYTH  111 

Sometime  breasting  the  steep  mountain  ladder. 
Send  fish,  O  Heaven,  to  this  fisherman; 
Send  fish  to  Malae-ha'a-koa. 

As  if  obedient  to  the  charm  of  Hiiaka's  incantation,  the  breeze 
sank  to  a  whisper  and  the  ruffled  surface  of  the  ocean  took  on  a 
calm  that  brought  fish  to  the  fisherman's  hooks. 

Malae-ha'a-koa  looked  up  from  his  work  and,  though  he  did 
not  recognize  Hiiaka,  he  had  an  intuitive  sense  that  it  was  her 
power  that  had  quieted  the  elements  and,  with  a  shrewd  insight, 
he  divined  that  she  was  of  the  Pele  family.  "It  is  you  then  that 
has  made  this  day  one  of  calm;"  and  he  continued  his  address 
in  song : 

Ooe  ia,  e  ka  wahine  ai  laau  o  Puna, 
E  ka  lala  i  ka  ulu(a)  o  Wahine-kapu,  e; 
He  i'a,  he  i'a  na  ka  lawaia, 
Na  na  Akua  wahine  o  Puna,  e. 

TRANSLATION 

Thou  art  she,  O  tree-eater  of  Puna, 
O  branch  of  Wahine-kapu's  bread-  tree. 
Swarm,  fish,  to  the  fisherman's  hook  — 
Fish  for  the  godlike  woman  of  Puna. 

Malae-ha'a-koa  felt  a  genial  thrill  pervading  his  system;  new 
vigor  came  to  him;  he  found  himself  able  to  stand  on  his  feet 
and  walk.  Some  new  and  wonderful  power  had  come  into  his 
life.  In  the  first  flush  of  his  ecstacy,  he  gathered  up  his  fishing 
tackle,  thrust  the  hooks  and  lines  into  his  basket  and  walked 
triumphantly  home  on  his  own  feet.  Without  a  word  to  his 
wife,  he  began  to  tear  down  a  portion  of  the  fence  that  enclosed 
the  house-lot. 

"What  are  you  about?"  exclaimed  his  wife;  "tearing  down 
our  fence!  .  .  But  what  has  happened  to  you?  Here  you  are 
for  the  first  time  in  many  years  able  to  walk  on  your  feet !" 

The  man  made  no  immediate  reply,  but  kept  on  with  his  work. 
When  she  repeated  her  questionings  and  expressions  of  wonder, 

(o)  U lv  o  Wahine-Kapu.  Wahlne-kapu  was  the  name  given  to  the  pla- 
teau over  which  Kaneohoalll  presided,  a  very  tabu  place.  As  to  the  bread- 
fruit tree  Ulu,  I  have  been  able  to  learn  nothing:;  this  is  the  first  mention  of 
it  I  have  met  with. 


112  PELE  AND  HIIAKA — A  MYTH 

he  quietly  asked,  "Have  you  not  seen  two  women  about  the 
place?" 

"There  were  two  women  who  came  this  way,"  she  answered 
thoughtfully. 

"Would  you  think  it !  They  were  divine  beings,"  he  exclaimed 
in  a  tone  of  conviction.  "We  must  spread  for  them  a  feast.  You 
had  better  prepare  some  luau." 

Malae-ha'a-koa  himself,  alii  as  he  was,  with  his  own  hands 
set  about  dressing  and  preparing  a  dog  for  the  oven.  This  was 
his  own  token  of  service.  At  his  command  his  people  brought 
the  material  for  an  abundant  feast. 

Hiiaka  saw  from  a  distance  the  smoke  of  Malae-ha'a-koa's 
imu  and  recognized  the  bustle  preparatory  to  a  feast,  she  ex- 
claimed to  her  companion,  "The  lame  man  has  saved  the  day." 

When  the  repast  was  nearing  its  end  and  the  people  had  well 
eaten,  Malae-ha'a-koa  and  his  wife  stood  forth  and  led  in  the 
performance  of  a  sacred  dance,  accompanying  their  rhythmic 
motions  with  a  long  mele  that  recited  the  deeds,  the  events,  the 
mysteries  that  had  marked  Pele's  reign  since  the  establishment 
of  her  dominion  in  Hawaii : 

0  kaua  a  Pele  i  haka  i  Kahiki, 

1  hakaka  ai  me  Na-maka-o-ka-ha'i.(1) 
Mahuka  mai  Pele  i  Hawaii; 
Mahuka  Pele  i  ona  onohi, 

I  na  lapa  uwila, 
E  lapa  i  na  mahina,  la! 
Elieli,  kau  mai!<2> 

He  kai  moe  nei  no  Pele, 
No  ke  Akua ; 

He  kai  hoolale  i  na  moku. 
Ha'i  aku  kai  i  Hana-kahi,(3> 

(1)  Na-maka-o-ka-ha'i,   an    elder    sister    of    Pele,    with    whom    she    had 
trouble  over  the  question  of  tabus,  rights  and  privileges,  Involving  the  right 
to  dominion  over  the  volcanic  fires.     Pele  was  not  only  a  stickler  for  her 
own  rights  and  privileges  but  ambitious  for  their  extension.     The  result  was 
she  had  to  flee  for  her  life.     (For  the  story  of  this  trouble  see  p.  V  of  the 
introduction. ) 

(2)  Elieli,  kau  mail     A  solemn  expression  often  found  at  the  end  of  a 
prayer.      Hawaiians   are   unable  to   give   an   exact   account   of   its   meaning. 
The  phrase  kau  mai  by  itself  means  overshadow  me,  sit  upon  me,  possess  me. 

(3)  Hana-kahi,  an  appelation  applied  to  Hilo  derived  from  the  name  of 
an  ancient  king. 


PELE  AND  HIIAKA — A  MYTH  113 

I  ke  one  o  Wai-olama(4)  iluna. 
Ako  ia  ka  hale(5)  a  ke  Akua; 
Ke  amo  'a  la  ke  ko'i(6) 
Ke  Akua  la  i  uka. 

Haki  nu'anu'a  mai  ka  nalu  mai  Kahiki ; 
Popo'i  aku  i  ke  alo  o  Kilauea, 
Ke  kai  huli  i  ke  alo  o  Papa-lau-ahi. 
Kanaka  hea  i  ke  ala  — 
Kou  pua'a-kanu,(7)  Wahine  kui  lehua 
Ka  uka  i  Ola 'a,  ku'u  moku  lehua 
I  ke  alo  o  Heeia,  o  Kukuena(8)  wahine. 
Komo  i  ka  lauwili(9)  na  hoalii 
I  ka  nahele  o  Puna  — 
A'e,  a'e  a  noho. 
Eia  makou,  kou  lau  kaula,  la! 
Elieli,  kau  mai! 


(4)  Wai-o-lama,  the  name  applied  to  the  eastern  section  of  Hilo  town,  in- 
cluding the  sand-beach  and  the  river  there  located. 

(5)  Ako   ia   ka   hale.     The   hands   elevated   and    the   fingers   brought   to- 
gether  hi   the   form  of   an   inverted   V   were.   I   am   informed,   an   accepted 
symbol  that  might  be  used  in  place  of  a  heiau  at  a  time  when  distress  or 
emergency  made  impossible  the  erection  of  such  a  structure.     David  Malo 
narrates  a  similar   incident   as   occurring  in    the   mythical   story   of   Wakea 
at  a  time  when  he  was  in  peril  and  beset  by  his  enemies. 

(6)  Ko'i  ke  Akua.     There  is  a  division  of  opinion  as  to  the  meaning  of 
this   passage.      Some,    including   J.    W.    P.,    think   it  may    be    the   shortened, 
poetical    form   of   ko'iko'i,    heavy,    referring   to   the    timber   used   in   building 
a  temple  for  the  deity.     Others  take  the  view  that  the  word  ko'i  should  be 
given  its  face-value.     I  see  in  it  a  possible  reference  to  pahoehoe,  the  plates 
of  which,  in  their  hot  and  nascent  state,  are  capable  of  felling  a  forest  as 
effectively   as   a   ko'i.      One   expounder    (Pelei-oho-lanl)    finds    in    this   word 
l.-n'i  a  reference  to  a  symbolical  lifting  of  the  thumb  of  the  left  hand  as  a 
sign  of  prayer.     The  arguments  on  the  one  side  and  on  the  other  are  not 
quite  convincing. 

(7)  Kou  pua'a  kanu.     Pua'a-kanu  is  the  name  of  a  place  in  Puna,  said 
to  be  the  spot  where  Pele  had  her  sexual  encounter  with  Kama-pua'a,  the 
swine-god.     I  look  upon  it  as  meaning  the  encounter  itself. 

(8)  Kukuena  wahine,  an  elder  sister  of  Pele.      (Some  one  says  the  first 
born  of  the  Pele  family.     This  assertion  is  not  verified  by  other  authorities). 
She  had  charge  of  the  making  and  distribution  of  the  lets  and  of  the  cere- 
monies connected  with  formal  awa-drinking.     She  was,   in  short,  a  sort  of 
lady  of  the  bedchamber  to  Pele. 

(9)  Lauwili,  literally,  an  entanglement.     It  refers  to  the  lustful  attack 
made    by    Kama-pua'a    on    Pele,    an    attack    to    which    she    gave    seeming 
acquiescence. 


114  PELE  AND  HIIAKA — A  MYTH 

He  kai  ehu  ko  Kohala-loa, 
Kai  apa'apa'a(10)  ko  ka  pali  i  uka; 
He  kai  kiei  pali  ko  Kupehau, 
Kai  pi'i  hala  o  ka  aina: 
Ke  popo'i  aku  la  i  kai  o  Maui 
Ke  kai  a  ka  Wahine  ali'i, 
O  ke  kai  kui  lehua  a  Pele, 
A  ko'u  akua  la,  e! 
Elieli,  kau  mail 

Hiiaka  was  so  greatly  impressed  with  this  mele  that  she  com- 
manded Wahine-oma'o  to  restrain  herself  and  observe  the  dig- 
nity of  the  occasion  by  eating  more  quietly.  The  young  woman, 
thereupon,  moderated  her  gusto  and  concluded  her  repast  with 
less  smacking  of  the  lips ;  and  the  singers  proceeded : 

E  oe  mauna  i  ka  ohu  ka  pali, 
Kaha  ka  leo  o  ka  ohi'a,  uwe: 
Ike  au  i  ke  ahi  ai  ala, 
Ka  luahine(11)  moe  nana 
A  papa  enaena,  wai  hau,  a  wa'a  kauhi.(12> 
Ilaila  Pepe  mua,  Pepe  waena, (13) 
O  Pepe  ka  muimui — (14) 
O  kihele  ia  ulu,(15)  ka  maka  hakaikea 
O  Niheu (16)  Kalohe,  ka  maka  kaha  la. 
Elieli,  kau  mai ! 

(10)  Apa'apa'a,  the  name  of  a  violent  wind,  here  used  adjectively. 

(11)  Luahine  moe  nana,  Pele,   who  is  depicted  as   an  old  woman   hud- 
dled  up   on   a   lava  plate.     The   snoring  must   refer  to   the   sounds   made   by 
the  lava  while  in  action. 

(12)  Wa'a  kauhi,  an  unrigged  canoe,  without  iako  or  ama. 

(13)  Pepe   mua,  Pepe  waena.     This  a  detail   in   the   development  of   the 
figure  in  which  flowing  lava  is  compared  to  a  canoe.     The  pepe  is  a  chock 
such  as  is  put  under  the  canoe  when  it  is  at  rest  on  land.     Mua,  waena  and 
muimui  mean  respectively  at  the  bow,  amidships  and  astern. 

(14)  Muimui,  an  elided  form  of  mulimuli,  the  hindmost. 

(15)  Kihele   ia   ulu.     Kihele,    to   ball   out;    ulu — the   belly   of   the   canote, 
its  swell   amidships,   the   place   where   the   bilge   would   settle.     The   implica- 
tion  Is  that,   if  the  water  is  not  bailed  out,   the  incrusted  salt  will  form   a 
spot  like  the  staring  eye  of  Niheu. 

(16)  Niheu,   a    mythological    hero   who    is   always    spoken    of   as    kalohe, 
mischievous,    because   of   his   restlessness   and   stirring   energy.     His   mother, 
Hina,   had  been  abducted  by  a  pirate  chief  who  lived  on  the  high  bluff  of 
Haupu,  on  Moloka'i.     Niheu  and  his  brother  Kana,   whose  body  was  a  rope 
of  immense  length,  went  to  their  mother's  rescue,  in  which  they  succeeded, 
after  many  adventures.      The  eyes  of  Niheu  were  a  marked   feature  in   his 
appearance,  being  described  as  large  and  searching. 


PELE  AND  HIIAKA — A  MYTH  115 

A  Moloka'i  nui  a  Hina,(17) 
A  Kaunu-ohua(18)  he  pali, 
A  kukui  o  Haupu. (19) 
Haupu  ke  akua  li'ili'i; 
Puka  mai  Pele,  ke  Akua  nui, 
Me  Haumea,  me  Hiiaka, 
Me  Kukuena,  me  Okaoka:(20) 
O  ke  a  ke  ahi  iki,  e  a ! 
He  onohi  no  Pele, 
Ka  oaka  o  ka  lani  la,  e ! 
Elieli,  kau  mai! 

A  Nana'i<21>  Ka-ula-hea,<22> 
A  Mauna-lei  kui  ka  lei. 
Lei  Pele  i  ka  i-e-i-e,  la; 
Wai  hinu  po'o  o  Hiiaka ; 
Holapu  ili  o  Haumea. 
Ua  ono  o  Pele  i  kana  i'a, 

0  ka  honu  o  Poli-hua — (23) 
Honu  iki,  a-i  no'uno'u, 

Kua  papa'i  o  ka  moana; 
Ka  ea  nui,  kua  wawaka. 
Hoolike  i  ka  ai  na  Pele, 

1  na  oaoaka  oaka  i  ka  lani,  la ! 
Elieli,  kau  mai ! 

A  Kaua'i,  i  ke  olewa  iluna, 
A  ka  pua  lana  i  kai  o  Wai-lua, 
Nana  mai  Pele  ilaila : 
E  waiho  aku  ana  o  Ahu. 


(17)  Hina,   the   goddess   with   whom    Wakea   consorted    after  he   had   di- 
vorced his  wife  Papa  by  spitting:  in  her  face.     Hina  became  the  mother  of 
the    island    of    Moloka'i      From    such    a    distinguished    parentage    arose    the 
proverbial  saying  "Moloka'i  nui  a  Hina." 

(18)  Kaunu-ohua,  a  hill  on  Moloka'i  between  Halawa  valley  and  Puko'o, 
where  Is  said  to  repose  the  body  of  Pele. 

(19)  Haupu,  a  hill  on  Moloka'i. 

(20)  Okaoka,   said    to   be    the   flame-body    of   Pele,    or    the   small    stones, 
HHlt,  that  entered  Into  the  composition  of  her  body. 

(21)  Nana'i,  an  archaic  form  of  Lana'i. 

(22)  Kn-tiln-hi  <i.    a    goddess    with    whom    Wakea    consorted    after    his 
divorce  of  Papa.     The  name  also  of  a  historic  king  of  Lana'i,  as  well  as  of 
a    kaula — prophet — attached    to    the    disreputable    set    of   gods    that    Infested 
Lana'i  at  one  time. 

(23)  I'nli-hua.  a  sandy  cape  on  Lana'i  famous  for  its  sea-turtles. 


116  PELE  AND  HIIAKA — A  MYTH 

Aloha  i  ka  wai  li'u(24)  o  ka  aina: 
£  ala  mai  ana  Mokihana, 
Wai  auau  o  Hiiaka. 
Hoopa'apa'a(25)  Pele  ilaila; 
Aohe  kahu  e  ulu(26)  ai. 
Keehi  aku  Pele  i  ka  ale  kua  loloa : 
He  onohi  no  Pele, 
Ka  oaka  o  ka  Lani,  la. 
Elieli,  kau  mai! 

Holo  mai  Pele  mai  ka  Hikina, 
A  kau  ka  wa'a  i  Mo'o-kini  ;<27> 
Noho  ka  ua  i  Kumalae ; 
Ho'oku  Pele  ma  i  ke  ki'i ; 
Noho  i  ke  ki'i  a  Pele  ma, 
A  ka  pua  o  Ko'i.(28) 
Kanaenae  Pele  ma  ilaila; 
Ka'i  a  huaka'i  mai  Pele 
A  ka  lae  i  Lele-iwi  ;(29) 
Honi  i  ke  ala  o  ka  hala, 
O  ka  lehua  o  Mokau-lele  ;(30) 
Oia  ka  Pele  a  kui  la. 
He  kunana  hale  ka  Pu'u-lena, 
He  hale  moe  o  Papa-lau-ahi, 
He  halau  no  Kilauea. 
Elieli,  kau  mai ! 


(24)  Wai-li'u,  full  form,  wai-li'u-la,  mirage. 

(25)  Hoopa'apa'a  Pele  ilaila.     Pele  had  planted  a  spring  at   this   place, 
near  Wal-lua,  Kaua'i.     Karaa-pua'a,  In  company  with  two  dragon-goddesses, 
Ka-la-mal-nu'u   and   Kllloe,   who   will   find   mention   later   In   the   story;    took 
possession   and   moved   the   spring   to   another   spot.      When    Pele   came   that 
way  again,  after  a  wordy  contention  with  the  two  dragons,  she  slew  them. 

(26)  Ulu,   to  guard,   to   farm,    to    protect.     The   kahu   was   the   one   who 
offered   the   sacrifices   and   prayers   that  were   necessary   to   the   maintenance 
of  power  and   life   in   an  artificial   divinity,   such   as  many   of  the  Hawaiian 
deities  were. 

(27)  Mo'o-kini,   literally,    the   multitude    (40,000)    of   dragons;    the   name 
of  a  heiau  In  Puna.     There   is  also  a  helau  in  Kohala  called  by  the  same 
name. 

(28)  Ko'i,  said  to  be  a  kupua  who  had  to  do  with  carving  and  finishing 
the  canoe.     Pua  seems  to  be  epithet  applied  to  the  group  of  workmen  who 
assisted  him. 

(29)  Lele-iwi,  a  cape  on  the  Puna  side  of  Hllo  bay. 

(30)  Mokau-lele,   the    name   of    a    little    land    in    Hilo    situated    near   the 
point  where  the  eruption  of  1881-1882  came  to  a  stand-still. 


PELE  AND  HIIAKA — A  MYTH  117 

Haule  mai  Pele  mai  Kahiki  mai ; 
O  ka  hekili,  o  ke  ola'i,  o  ka  ua  loku, 
O  ka  ua  paka  o  Ha'i-ha'i-lau-mea-iku 
O  na  wahine  i  ka  wao  o  Mau-kele,  la. 
Ho  mai  ana  Pele  li'u  la,  e ; 
Au  miki,  au  huki  ka  ale  kua  loloa ; 
Nu'anu'a  ka  moana  i  ka  lili(31)  o  Pele: 
O  ke  'Kua  nui  ke  ku'i  la  iluna  o  ka  lani ; 
Wahi'a  ka  papa  ku,  ka  papa  i  ao'a, 
Ka  papa  a  Kane  ma  i  he'e  ai  i  Maui.  — 
Ka  Haili-opua,(32)  ke  'Kua  o  ka  La. 
A  Wai-a-kahala-loa(33)  i  akea. 

Elieli,  kau  mai! 

O  Wa'a(34)  ka  i  nana  i  ka  auwa'a  lawaia 
Ku  kapa  kai,  e  Kohala, 
O  ke  'Kua  lapu,  e  Pu'u-loa, 
Ke  uwalo  la  i  ka  mea  hele ; 
Ke  Akua  kui  lehua  o  Kua-o-ka-la, 
Kui  mai  ana  i  Maka-noni ; 
Ka  la  pu'u,  la  helu  o  pua*  la'a; 
Ka  la  aku  ho'i,  e  Kahuoi,  i  ka  uka  anu. 
E  olohe  Ko'e-ula,(35)  e  mauna  mai  ana 
Ka  hikina  o  ka  La  o  Kumu-kahi  ma. 
E  haliko  a'e  ana  ka  a'ama,(36)  lele  hihe'e; 
O  Kohala  ke  kaula'i  'na  la, 
E  ka  la  pumehana  ole  o  ka  po ; 

(31)  UU.     This  word,  accented  on  the  final  syllable,   means  to  rush,  to 
move   with  one   fixed   purpose   In  view.     It   is   to  be  distinguished   from   lilt, 
having  the  accent  on  the  penult,  and  meaning  to  be  angry,  jealous,  alienated. 
(My   authority    is   J.   M.    Poepoe).      The   word   is  not   given    by   Andrews    in 
his   Dictionary. 

(32)  Haili-opua,  the  name  of  a  deity.     It  means  the  plling-up  of  cloud- 
portents. 

(33)  Wai-a-kahala-lea,   the    Green    lake,    in    Puna.     This   was,    no    doubt, 
much  larger  and  of  more  Importance  in  ancient  times  than  it  is  now. 

(34)  Wa'a,  the  name  of  a  kaiila.  soothsayer,  who  observed  the  omens  in 
the   heavens  and  instructed   the   fishermen.     He  had   his  station  on   or  near 
the  hill  Maka-nonl,  in  Puna. 

(35)  Ko'e-ula,    a.    family    of    Kupua,    superhuman    creatures,    who    had 
power   over    men's    lives.      They   were,    in    truth,    some    kind   of   mud-worms, 
or    glow-worms.      They   came   out    from    their    subterranean    retreats    to    see 
Pele. 

(36)  A'ama,  an   edible   black   crab   whose   shell   has   a   highly   decorative 
pattern.     It  is  said  to  have  been  used  as  a  special,  or  sacred  food  by  certain 
priests. 


•  In  one  text  this  Is  Pu-ala'a,  said  to  be  a  place  in  Puna.     I  have  amended 
it  to  make  better  sense. 


118  PELE  AND  HIIAKA — A  MYTH 

0  ka  la  pe'(37)  ai,  o  ke  ao  kau  aku  iluna 

1  ka  malama,  la. 
Elieli,  kau  mai ! 

He  make  no  Aua'a-hea,  i  kalua  ia 

I  ka  pua'a  aohe  ihi(38)  ka  lau  ahea  — 

Ka  ipu  kaumaha  a  ke  Akua, 

Ka  mamala  kapu  a  na  hoali'i. 

Ku'i  i  ka  lani  ka  hekili ; 

O  ka  ua  loku  o  Ka-ula-hea;(39) 

O  ka  oka'i  nu'u  o  ke  ao, 

0  Ka-o-mea-lani(40)  e  ua  la: 
Aha  o  ka  hala  ia. 

Lili  ke  Akua : 

Akahi  Pele  a  hokahoka;(41) 
Akahi  Pele  la  a  ne'ene'e;(42> 
Akahi  Pele  la  a  ai  pau;(43> 

1  pau  i  kou  hoa,  i  oni  i  ke  a ; 

I  pahoehoe, (44)  ai  oe  i  ka  mauna. 

Auhea  pahoehoe  la  ? 

Noho  iho  la  ka  lau  kaula 

E  ka  pati(45)  hale  o  ke  Akua  — 

(37)  Pe'ai,  a  contracted  form  from  pe'e,  to  hide.     In  this  case,  the  mean- 
Ing  seems   to  be  to  hang  low  In  the  heavens. 

(38)  Ihi,    another    form    for    uhi,    to    cover,    or    covered.      The    ahea,    or 
aheahea  is  a  common  plant   that  was  cooked  and  eaten   like  luau.     It  was 
also  used  as  a  poultice,  after  heating. 

(39)  Ka-ula-hea.     See  note  22. 

(40)  Ka-o-mea-lani,  a  god  of  rain.     He  indicated  his  presence  by  piling 
up  volumes  of  white  clouds. 

(41)  Hokahoka,  disappointed,   fooled,  deceived;   said  of  Pele  In  view  of 
her  painful  experience  with  Kama-pua'a. 

(42)  Ne'ene'e,  to   shift  about,   as  Pele  had   to   do  because  her  back  was 
pierced  to  the  bone  by  the  sharp  points  of  a-a  on  which  she  lay  during  her 
affair  with  Kama-pua'a.     The  point  of  the  irony  Is  to  be  found  in  the  fact 
that  she  was   as  a  rule   indifferent   to   the   roughness   of  the   bed   on   which 
she   lay.      Yet   she  was  accustomed — so   the   story  goes — to   choose   pahoehoe 
as  a  bed. 

(43)  Ai  pau,  literally,  to  eat  the  whole;  and  for  the  first  time. 

(44)  Pahoehoe.     The  mention   of  pahoehoe   in  this   and   in   the  following 
line    has    reference    to    a    saying,    or    belief,    which    asserted    that    Pele    was 
covered  with  an  armor  of  pahoehoe.     It  is  as   if  the  poet  sought  to  banter 
her   on   this   popular  notion. 

(45)  Pau  hale,  literally,  the  destruction  of  the  house,  meaning,  of  course, 
the  deflowering  of  Pele. 


PELE  AND  HIIAKA — A  MYTH  119 

E  Kane-ula-a-Pele,(46)  o  Ku-ihi-malanai-akea,(47) 
He  hoalii  na  Pele,  he  noho  ana  ai(48)  laau, 
Na  wahine  pule  mana,  nana  i  papawalu.(49> 
Elieli,  kau  mai ! 

Kiope,(50)  kiope  mai  ana  ke  ahi  a  kanaka 
Halo  o  Kilauea,  a  i  ku  mau-mau  wa;(61) 
A  ikuwa  mai  ana  ka  pihe  a  ke  akua 
Iluna,  i  ka  pali  o  Mauli;(62) 

(46)  Kane-ula-a-Pele,  literally,  the  red  man  of  Pele,  meaning  Ka-moho- 
alll,  a  brother  of  Pele.     He  is  described  as  having  a  ruddy  complexion  and 
reddish  hair.     He  presided  over  the  council  of  the  Pele  gods. 

(47)  Ku-ihi-malanai-akea,  one  of  the  forms  or  attributes  of  god  Ku,  the 
Trade-wind.     The  word  Malanai  by  itself  is  often  used  in  modern  Hawaiian 
poetry  to  signify  the  same  thing. 

N.B. — The  occurrence  of  the  preposition  e  in  verse  147  illustrates  the 
somewhat  vague  and,  at  times  illogical,  use  of  prepositions  in  Hawaiian 
poetry.  If  I  read  this  passage  correctly,  Kane-ula-a-Pele  and  Ku-ihl-malanal- 
akea  are  in  apposition  with  hoalii,  the  subject  of  the  verb  noho;  and,  that 
being  the  case,  instead  of  the  preposition  e  we  should  have  the  particle  o 
standing  before  Kane-  ...  as  we  find  it  before  Ku-  ....  The  explana- 
tion of  this  anomaly,  It  seems  to  me,  is  to  be  found  in  the  demand  of  the 
Hawaiian  ear  for  tone-color,  at  any  cost,  even  at  the  expense  of  grammar. 

(48)  He  noho  ana  ai  laau,  a  session  of  the  gods  In  which  they  partook 
in    common    of   some    laau,    medicine,    or   spiritual    corrective,    as   a   sign    of 
mutual  amity,  even  as  the  North  American  Indians  smoked   the  peace-pipe 
in   token   of   friendly   relation   between   the   participants.     This    laau   is  said 
to   have   been   none    other   than   the   tender    buds   of   the   a'ali'i,   which   was 
chewed  by  the  members  of  the  assembly  and  was  deemed  to  be  not  merely 
a  symbol  but  an  active  agent  in  the  production  of  amity  and  a  good  under- 
standing. 

(49)Papa-toaJu,  literally,  eightfold.  The  wahine  are  the  Hiiaka  sisters, 
seven  in  number.  The  inclusion  of  Kukuena  fills  the  number  to  eight. 

N.B. — It  should  be  noted  that  during  the  time  of  Pele's  disqualification, 
or  retirement,  or  disgrace,  Hiiaka-i-ka-poli-o-Pele  would  be  the  one  to 
control  the  affairs  of  the  Pele  family. 

(50)  Kiope,  to  scatter,  said  of  a  fire,  in  order  to  extinguish  it 

(51)  Ku  mau-mau  wa.     The  literal  meaning  is,  stand  in  order,  or,  as  I 
have  put  it,  stand  shoulder  to  shoulder.     It  corresponded  to  and  served  the 
purpose  of  a  sailor's  chantey,  and  was  employed  in  the  ancient  times  to  Ha- 
waiian history  to  give  spirit  and  precision  to  the  work  of  the  men  straining 
at  the  hauling  line  of  a  canoe-log.     The  koa  tree  has  been  felled  and  rudely 
fashioned ;  a  strong  line  is  made  fast  to  one  end  of  it,  and  the  men,  having 
ranged  themselves  along,   rope  in  hand,   their  chief,  sometimes  standing  on 
the  log  itself,  gives  the  signal  for  them  to  be  ready  for  a  start  by  uttering 
the  inspiring  cry   "I  ku  mau-mau  wa !"     "I  ku  mau  wa,"  answer  the  men, 
and  with  a  mighty  pull  the  huge  log  starts  on  its  way  to  Its  ocean-home. 

(52)  MtniH.  contracted  form  of  Mauli-ola;  the  name  of  a  fcupuo,  a  deity, 
who   had  to   do  with   health,   after  some   ideal   fashion,   a  sort   of   Hygela; 
also  the  name  of  that  kupua's  mystical  abode.     The  name  Maull.  or  Mauli- 
ola,  was  also  given,  as  I  learn,  to  the  site  of  the  present  Kilauea  Volcano 
House. 


120  PELE  AND  HIIAKA — A  MYTH 

O  ka  huawai  maka(53)  i  ane'i, 

O  kanaka  nana  i  huli-pueo(64)  ka  wai. 

Pu  oe  i  kau  laau  me  kou  makaainana  ;(65) 

Hopu  au  i  ka'u  laau,  hahau(66)  i  ke  Akua. 

Ku'u'a<67>  a'e  Pele  lapu'uW58  Pele; 

Waiho  ana  ilalo,  lapu'u  ka  moe, 

A  kau  la  ilalo  la  pahoehoe  ai  oe. 

Auwe !  pahoehoe  la,  e  holo  e  ka  wa'a ; 

E  ka'a  ka  mauna. 

Ola  Hiiaka  i  ka  poli  o  Pele. 

Ho'i  aku  e,  ho'i  aku  iluna  i  ka  malama. 

A'ama  pi'i  a'e  iluna  i  Kauwiki;(59) 

Iho  mai  a'ama  i  ke  aka  o  kanaka ; 

Ho'oili(60)  a'ama,  ku  i  ka  laau; 

Lawe'a  a'ama,  hao'na  i  ka  eke ; 

Kaohi  paiea (61)  i  ka  pola  o  ka  malo; 

Ku  ana  paiea  ilo'  ka  unuunu ; 

Lei  ana  paiea  i  ka  hua  limu-kala ; 

Kau  ana  paiea  iluna  i  ka  ala ; 

Maunu(62)  paiea,  ha'alele  i  ka  eke. 

(53)  Hita-wai  maka,  literally,  an  unripe  water-gourd.  In  this  place  It 
means  a  small  collection  of  dew  or  rain-water,  a  water-hole,  (54)  a  thing 
much  sought  after  by  men,  even  as  the  owl — as  remarks  the  poet  In  the 
next  verse — searches  after  It.  Whether  the  poet  Is  correct  In  his  assertion 
about  the  owl,  is  more  than  I  can  say. 

(55)  Pu  oe  i  kau  laau  me  kou  makaainana.     Kou   makaainana  is.  un- 
doubtedly, Pele.     The  reference  is  to  the  practice  spoken  of  in  note  48. 

(56)  Hahau  i  ke  Akua,  offer  to  the  god. 

(57)  Ku'u  ia  a'e  Pele.     (In  the  text  the  ia  is  shortened  to  o).    The -mean- 
ing seems  to  be  that  Pele  is  exonerated  from  blame.     That  would  not,  how- 
ever, alter  the  facts  and  render  back  to  Pele  the  sacredness  that  belonged 
to  her  uncontaminated  body. 

(58)  Lapu'u  'na  Pele.     This  seems  to  have  a  double  meaning,  referring 
at  once   to  the   dismissal   of  hard   feelings   against   Pele   and   to   her   rising 
up    from    her   customary    attitude    in    repose,    that   with    her   head    crouched 
forward  and  her  legs  drawn  up  towards  the  body. 

(59)  Kauwiki,  a  hill  in  Hana,  Maul,  famous  in  history. 

(60)  Ho'oiU,  to  come  together  in  a  bunch,  said  of  fish.     This  is  an  un- 
usual  use   of   the  word,   though   an   old   Hawaiian    (J.    T.    P.)    tells   me  his 
mother  used  it  in  this  way.     It  refers  not  to  the  swarming  of  fish,  but  their 
bunching  together  when   driven. 

(61)  Paiea,   a    species    of   crab    that   resembles   the   a'ama.      The   back- 
ground color  of  the  paiea  is  black;  this  is  strewn  with  spots  and  markings 
of  dark  red,   producing  a  highly  artistic  effect.     The  specimen  I  examined 
was  found  in  the  Honolulu  fish  market  and  came  from  Kona,  Hawaii.     In 
spite  of  mutilation,  it  still  retained  a  formidable  claw. 

(62)  Maunu  paiea.     The  Hawaiian  fisherman  often  prepared  his  bait  by 
chewing  it  fine,  after  which  he  blew  it  into  the  water  to  attract  the  fish. 
The  poet  finds  a  parallel  between  this  action  of  the  fisherman  and  the  dis- 
charge of  venomous  words  by  an  angered  person. 


PELE  AND  HIIAKA — A  MYTH  121 

Nie(63)  au,  Moala,  ehia  inu  awa? 

Eha:  o  Ea,<64>  o  Honu,<65>  o  Kukuau,<««>  o 

Hinalea,  <67> 

O  ka  apu-hihi,(68>  o  ka  hihi-wai;(69) 
Ei'  a'e  loli-pua,(70)  ei'  a'e  loli-koko; 
Ei'  a'e  loli-ka'e,  ei'  a'e  Lelea.<71> 
O  Lelea  makua,  makua  o  Kahi-kona,(72> 
Nana  i  hanu,  kaha  ka  ua  koko : 
Ha'i'na  a'e  ana  ka  mana 
O  ke  Akua  iwaho  la,  i  lili. 
Elieli,  kau  mai ! 

Pelei-oho-lani  informs  me  that  the  following  verses  are  found 
in  another  version  of  this  mele  immediately  following  verse  183 : 

O  kukulu  ka  pahu  a  ka  leo  hokiki(z>)  kanawai, 
He  kua(w)  a,  he  kai(.r)  oki'a,  he  ala(y)  muku 

TRANSLATION 

Let  the  drum,  tho  torn,  snarl  out  the  law 

Of  the  burning  back,  deep  ocean's  gulf, 

And  God's  short  bridge  to  heaven  by  the  bow. 

(63)  Nie,  an  elided  form  of  nlele,  to  question. 

(64)  Ea,  the  sea- turtle. 

(65)  Honu,  the  land-turtle. 

(66)  Kukuau,  a  hairy,  spotted  crab,  said  to  be  poisonous. 

(67)  Hinalea,  a  name  applied  to  flsh  of  several  different  species,  among 
which  one  that  is  rare  Is  the  Hinalea  akilolo   ( Macropharyngodon,  geoffrey, 
Quoy   and   Gaimard).      Another    less    rare,    though    beautiful,    species   is    the 
Hinalea  fiwi    (Gomphosus  tricolor,   Quoy  and  Gaimard). 

(68)  .\i>uliihi. 

(69)  Hihi-wai,  a  bivalve  shell  that   Is  found  clinging  to  rocks  or  reeda 
in   fresh   or  brackish   water   streams.      Its   dorsum   is   jetty   black,    its   front 
white,  shading  into  yellow. 

(70)  Loli-pua,    loli-koko    and    loli-ka'e,    different    species    of    holothuriae, 
or  sea-slugs,   some  of  which  are  esteemed  as  food  by  the  Hawalians.     They 
were,  nevertheless,  looked  upon  as  kupua. 

(71)  Lelea,  a  marine  creature  that  is  said  to  be  slimy  and  adheres  to 
the  rocks. 

(72)  Knhi-knna.  said  to  be  a  god  of  the  fishermen. 


(t>)     Leo  hokiki,  an  imperfect  tone  caused  by  a  torn  drumhead. 

(to)  Kua  a.  The  penalty  of  approaching  Pele  from  behind  was  death: 
she  la  said  to  have  had  a  consuming  back. 

< .r)     Kai  oki'a,  an  engulfing  abyss. 

(j/)  Ala  muku.  the  rainbow.  (For  further  comments  on  these  difficult 
passages,  see  notes  11,  12,  and  13,  on  page  114.) 


122  PELE  AND  HIIAKA — A  MYTH 

Ua  lili  ka  lani  me  ka  ua ; 
Ua  o'oki  ka  lani,  poele  ka  honua 
I  ka  hanau  ana  o  na  hoali'i : 
Hanau  ke  kaikamahine  ho'onou(73)  o  ka  lani; 
Hemo  mai  he  keiki  kane; 
Oili  ka  ua  koko  iluna. 
Hanau  o  Kuwalu(74)  me  kana  kane, 
O  Ku-ihi-malanai-akea ; 
A  ai,  e  Pele,  i  kou  aina  — 
Ai'na  ka  ohi'a,  ka  ulu  hala  i  kai  o  Lele-iwi. 
He  moku  Pana-ewa,  he  oka  wale  Ka-u ; 
He  pu'u  o  Pele  nui. 

Kahi,  e  Pele,  i  kou  aina,  hoolewa  ke  au. 
Elieli,  kau  mai ! 

Ku  i  Wai-lua  ka  pou  hale  a  ka  ipo ; 
Hoolono  i  ka  uwalo,  ka  wawa  nui 

0  Ulupo(75)  ma  oli  nei ;  aohe  uwalo  mai,  e. 
Aloha  ino  o  Ikuwa(76)  ma  oli  nei. 

Ke  lele  la  ka  eka(77)  mua, 

Ka  ino  a  ka  makani. 

Ukiuki,  kolo  e,  Kau-lana, 

Ka  ua  lele  aku  a  lele  mai : 

Lele  a  Puhi-lala,  lele  a  kau-lana  — 

Ka  hoaka,(78)  e  Hiiaka,  e! 

Nowai  ke  kanaenae? 

No  ka  ohana  a  Haumea  ke  kanaenae. 

Ku'u  'a  e  Kane  ke  ko'a: 

1  ka  ia  nei  manawa  ia. 

No  Pele,  no  Hiiaka  no  ka  honua, 
Ka  honua  ne'i,  ka  honua  lewa, 
Ka  lani  iluna. 


(73)  Ho'o-nou   o    ka    lani.      This    must    be    Pele.      The    word    ho-onou    Is 
used  of  a  person  striving  to  accomplish  some  physical  task,  as  of  a  woman 
straining  in  labor. 

(74)  Ku-walu,  literally,  eighth  in  order  of  succession. 

(75)  Ulu-po,  said  to  be  the  name  of  a  heiau  at  Kailua,  Oahu. 

(76)  Iku-wa,  the  name  of  a  month  in  the  Hawaiian  year,  corresponding, 
according   to   one  account,    pretty   closely   to   October ;    according   to   another 
nomenclature  it  corresponds  pretty  nearly  to  our  April.     The  name  etymo- 
logically  connoted  thunder  and  reverberations. 

(77)  Bka  mua,  literally,  the  first  blast  of  a  storm;  here  used  figuratively 
to  mean  the  first  sexual  ecstacy. 

(78)  Hoaka,  a  setting  forth  in  figures.      (Hoakaka). 


PELE  AND  HIIAKA — A  MYTH  123 

O  Ana-ku, (79)  ku  ka  aha  iloko: 
O  Haamo(80)  he  ala  i  hei  a'e  ia, 
He  pahu(81)  i  kula'i  'na,  he  pa  i  a'e  ia; 
He  kahua  i  hele  ia,  he  luana  mau'u ; 
He  kaunana  ko,  okana  piko; 
He  hola  moena,  he  lawe'na  ipukai ; 
He  ukuhi'na  wai,  he  kaumaha  ai : 
He  haina  no  ka  hale,  e. 
Noa,  noa  ia  hale  —  ua  a'e  'a, 
Ua  komohia  no  wai-honua. 
Ku  ana  o  halau(82)  ololo, 
Ka  hale  o  Pele  i  noho  ai. 
Maka'ika'i  mai  Kini  o  ke  Akua. 
Ho'i  aku  e,  ho'i  aku  iwaho  'na ! 
He  kahuna  pule  ole,  he  li'i  pule  ole ! 
Mai  komo  wale  mai  i  ka  hale  o  Pele, 
O  ko'u  Akua,  la! 
Elieli,  kau  mai! 

E  kau  ana  kiko(83)  i  ke  alia  kiko; 
Hele  a  mo'a(84)  kiko  akahi  nei  au; 
Kaele  pu'epu'e/85)  ne'ine'i;(86) 
Ka-ele  pa-kiko-kiko.(87> 


(79)  Ana-ku,  the  name  of  a  cave  situated  somewhere  In  the  caldera  of 
Kilauea.  a  place  of  assembly  for  the  gods.     Its  use  here  Is  evidently  for  a 
highly  figurative  purpose,  and  has,  of  course,  to  do  with  Pele  and  her  affair 
with  Kama-pua'a. 

(80)  Ha-amo,  the  name  of  the  road  to  Ana-ku.     (Peleloholanl). 

(81)  Pahu.     It   Is   doubtful   whether   this   means   a   drum  or  a   post.      In 
either  case,   In  the  smash-up  of  the  one  or  the  overthrow  of  the  other,   the 
figure  evidently  Is  designed  to  set  forth  the  confusion  caused  by  the  catas- 
trophe— Pele's   debauchment.     The   other   figures   that   follow   have   the  same 
purpose. 

(82)  Halau  ololo,  literally,  a  long  shed  or  canoe-house,  meaning  a  place 
of  common   assembly  for  people.     The   figure   is  applied   to   Pele  and   is   in- 
tended   to    declare    that,    through    her   affair   with    Kama-pua'a   she   had    de- 
graded herself  and  robbed  her  body  of  its  tabu,  its  sanctity. 

(83)  Kiko,  a  mark  to  indicate  a  tabu.     Two   (i  leaves  placed  crosswise, 
and  held  In  place  by  a  pebble,  would  constitute  a  kiko. 

(84)  Mo'a,   literally,   cooked;    meaning  that   the   tabu   has  expired,   been 
abrogated. 

(85)  Pu'e-pu'e,  the   hills   of   taro.      Kaele   means   the   division   or   appor- 
tioning of  them. 

(86)  Ne'ine'i,  the   more  scattered,   smaller,    hills   of   taro.    those   that   are 
nearer  the  bank. 

(87)  Pakikokiko,    the    scattered    taro    plants    that    grow    In    the    water- 
course. 


124  PELE  AND  HJIAKA — A  MYTH 

Ua  noa  ka  aina ;  e  kapu  keiki ; 
E  kapu  ke  nui ;  e  kahe  na  wai ; 
E  ka  haki  ana,  ku  ka  opeope ; 
O  Kulipe'e  noho  i  ka  Lua ; 
A  lele,  e,  na  hoalii  o  Ku-wawa; 
O  Ku-haili-moe,  o  ka  naele  o  Hawaii. 
Akahi  nei  au  a  ho'i  aku  nei  mai  ou  aku  la, 
A  lele  pakohana  mai. 
Elieli,  kau  mai ! 

TRANSLATION 

Of  Pele,  her  warfare  in  Kahiki 
With  her  sister  Na-maka-o-ka-ha'i ; 
Of  her  flight  to  the  land  of  Hawaii, 
A  flight  like  the  eye-shot  of  dawn, 
A  flight  like  the  lightning's  flash, 
That  rivals  the  full  of  the  moon ! 
Wonder  and  awe  possess  me ! 

For  Pele  the  ocean  sleeps  afar, 
For  Pele  the  godlike  one ! 
A  surge  now  cradles  the  islands 
And  breaks  on  the  land  Hana-kahi, 
O'erfl coding  the  sands  of  Wai-o-lama. 

God's  temple  is  roofed  with  the  fingers, 

And  the  thumb  is  lifted  in  earnest  prayer 

By  the  concourse  met  in  the  uplands. 

High  piles  the  surf  that  sweeps  from  Kahiki ; 

It  breaks  at  the  foot  of  Kilauea ; 

Is  driven  back  by  the  hot  lava  plates. 

Now  calls  from  the  wayside  a  human  voice ; 

Your  suitor,  Goddess  who  rifled  the  bloom 

From  my  Ola'an  park  of  lehua 

That  smile  in  the  lap  of  Heeia 

And  the  wreath-goddess  Kukuena. 

What  a  bestial  and  nondescript  mix-up 
Embroiled  our  chief  in  the  thickets  of  Puna ! 
What  a  passionate  mounting !  what  a  stay ! 
Small  show  of  regard  for  your  fellow  peers ! 
Wonder  and  awe  possess  me! 


PELE  AND  HIIAKA — A  MYTH  125 

Wild  the  sea-mist  at  Kohala-loa, 
Sea  roughed  by  the  breeze  from  the  upper  hills, 
Sea  that  peeps  o'er  the  cliffs  of  Kupehau, 
Invading  the  groves  of  pandamus; 
It  reaches  the  lowlands  of  Maui  — 
The  sea  of  this  Goddess,  this  Queen. 
The  lehuas  are  twisted  like  garlands 
At  the  touch  of  this  sea  of  god  Pele; 
For  Pele,  indeed,  is  my  god. 
Wonder  and  awe  possess  me! 

Thou  mountain  wall  all  swathed  in  mist, 
Now  groans  the  mountain-apple  tree; 
I  see  a  fire  of  blazing  rocks ; 
I  see  an  aged  dame,  who  snores 
On  lava  plate,  now  hot,  now  cold; 
Now  'tis  canoe  in  shape,  well  propped, 
A  chock  'neath  bow,  midships,  astern; 
Needs  bail  the  waist  where  drains  the  bilge, 
Else  salt  will  crust  like  staring  eye  — 
Gray  roving  eye  of  lawless  Niheu. 
Wonder  and  awe  possess  me! 

On  famed  Moloka'i  of  Hina, 
At  the  pali  of  Unu-ohua, 
Where  burn  the  lamps  of  Haupu, 
Assemble  the  throng  of  little  gods. 
Then  comes  forth  Pele,  a  great  god, 
Haumea  and  Hiiaka, 
And  Kukuena  and  Okaoka : 
If  the  small  fire  burns,  let  it  burn ! 
Tis  the  beaming  of  Pele's  eye, 
The  flashing  of  heavenly  fire. 
Wonder  and  awe  possess  me! 

Now  to  Nana'i  of  Ka-ula-hea ; 

At  Mauna-lei  Pele  plaits  her  a  wreath ; 

She  plaits  it  of  i-e-ie ; 

Hiiaka  pelts  head  with  ginger  cone ; 

Haumea  anoints  her  body ; 

And  Pele  eats  with  zest  the  flesh 

From  the  turtle  of  Poli-hua  — 


126  PELE  AND  HIIAKA — A  MYTH 

A  young  thing,  short  in  the  neck, 
Backed  like  a  crab  from  the  sea, 
Like  a  sea-turtle  plated  and  patterned  — 
Turned  into  meat  for  Pele, 
Food  for  the  heavenly  flame. 
Wonder  and  awe  possess  me ! 

From  the  ether  above  Kaua'i 
To  the  blossoms  afloat  at  Wailua 
Ranges  the  flight  of  Pele's  gaze. 
She  sees  Oahu  floating  afar ; 
Feels  thirst  for  the  wat'ry  mirage; 
Inhales  the  scent  of  mokihana  — 
The  bath-water  of  Hiiaka. 
She  once  had  a  contest  there ; 
She  had  no  tenant  to  guard  the  place. 
Pele  spurns  with  her  feet  the  long  waves ; 
They  give  back  a  flash  like  her  eye, 
A  flash  that's  repeated  on  high. 
Wonder  and  awe  possess  me! 

When  Pele  came  voyaging  from  the  east 
And  landed  at  Mo'o-kini  — 
The  rain  poured  down  at  Ku-malae  — 
Her  people  set  up  an  image, 
And  there  they  made  their  abode, 
With  the  workmen  who  carve  the  canoe ; 
And  they  offered  prayers  and  gave  thanks. 
Then  Pele  led  them  in  journey 
To  the  cape  of  Lele-iwi, 
Where  they  breathed  the  incense  of  hala. 
With  Mokau-lele's  rich  lehua 
Goddess  Pele  weaved  her  a  wreath. 
They  built  a  village  at  Pu'u-lena, 
Her  bedroom  at  Papa-lau-ahi, 
A  mighty  hall  at  Kilauea. 
Wonder  and  awe  possess  me! 

When  Pele  fell  through  from  Kahiki 
Bitter  the  rain,  lightning  and  quaking  — 
The  big-dropped  rain  that  shatters  the  leaves 
Of  the  women  folk  in  Mau-kele's  wilds. 


PELE  AND  HIIAKA — A  MYTH  127 

Pele  came  in  the  dusk  of  the  night, 
With  toss  and  sway  of  the  long-backed  waves. 
The  ocean  heaved  at  Pele's  rush ; 
The  great  god  thundered  in  heaven ; 
The  strata  of  earth  were  uptorn; 
The  reef-plates  broken,  crushed ;  and  rent 
Was  the  surf-plank  of  Kane  at  Maui. 
What  a  piling  of  portents  by  the  Sun-god 
Over  the  Green  Lake  Ka-hala-loa ! 
Wonder  and  awe  possess  me! 

It  was  Wa'a  gazed  on  the  fishing  fleet, 
His  watch-tower  the  cliffs  of  Kohala ; 
While  the  witch-ruler,  O  Pu'u-loa, 
Entreated  the  wayfaring  one, 
And  the  goddess  who  gilds  the  lehua 
Set  aglow  Maka-noni's  sunlit  verge. 
One  day  for  gath'ring  and  choosing 
The  flowers  devoted  to  worship, 
The  next  day  in  upland  frosty  Huoi. 
The  earth-creatures  glimmer  and  glow 
While  the  eastern  sun  tops  Kumu-kahi. 
Sidewise  the  black  crab  springs  from  his  hole 
And  Kohala  spreads  out  'neath  the  orb 
That  fails  to  give  warmth  to  the  night, 
And  the  Sun  hangs  low  in  the  sky, 
And  the  clouds,  they  canopy  heaven. 
Wonder  and  awe  possess  me ! 

Aua'a-hea  meets  death,  spite  of 

Steam-bath,  —  a  boar  unpurged  of  bristles  — 

And  poultice  hot  of  aheahea, 

An  herb  that  serves  as  a  dish  for  the  gods, 

A  tidbit  for  the  king's  table. 

Thunder  resounds  in  the  heavens ;  rain  falls, 

Bitter  as  tears  of  Ka-ula-hea; 

Clouds,  torn  and  ragged,  fill  the  sky, 

A  piled-up  ominous  cloud-pillar, 

A  fabric  reared  by  heaven's  rain-god  — 

A  collect  of  evils  was  that. 


128  PELE  AND  HIIAKA — A  MYTH 

The  gods  were  aghast  at  the  scandal: 
For  once  Pele  found  herself  duped ; 
For  once  Pele  shifted  in  bed ; 
For  once  Pele  drank  to  the  dregs  — 
The  cup  was  the  brew  of  her  consort; 
Her  bed  the  spikes  of  a-a. 
Stone-armored,  passion  had  slaked. 
Where  then  was  her  armor  of  stone  ? 
The  prophets,  in  congress  assembled, 
Consult  on  the  rape  of  the  goddess  — 
Red-headed  Kane,  Ku  of  the  Trade-wind, 
Compeers  of  Pele,  consumers  of  trees, 
The  women  of  eight-fold  incantations. 
Wonder  and  awe  possess  me! 

They  stamp  out  the  fire  in  the  Pit; 

"Stand  shoulder  to  shoulder,"  their  cry ; 

"Shoulder  to  shoulder,"  echoes  the  throng 
On  the  heights  of  Mauli-ola,  — 
Where  the  green  leaf  distills  the  water 
Men  search  for  like  hov'ring  owls. 
Chew  thou  the  herb  with  thy  friend, 
I  will  offer  mine  to  my  god. 
The  fault  of  Pele's  condoned ; 
She  lifts  herself  from  her  huddle  in  bed  — 
A  couch  far  down  in  the  Pit  — 
It  now  becomes  plates  of  smooth  lava, 
How  like  the  flight  of  a  swift  canoe 
Is  the  flow  of  the  pahoehoe, 
As  the  mountain  melts  and  rolls  away! 
Hiiaka,  the  darling  of  Pele, 
Then  soars  aloft  to  the  realms  of  light, 
As  the  crab  climbs  up  Kau-wiki  — 
The  crab  retreats  from  man's  shadow  — 
And  when  these  black  ones  huddle  together 
They  are  easily  clubbed  with  a  stick ; 
Their  bodies  then  are  thrust  in  the  bag. 
As  the  gray  crab  tugs  at  the  malo's  fold ; 
As  he  stands  mid  the  heaped-up  coral, 
While  round  him  wave  the  pods  of  rough  moss, 
Or  he  rests  on  the  flat  coral  plate ; 
As,  ta'en  from  the  bag,  he's  chewed  into  bait, 


PELE  AND  HIIAKA — A  MYTH  129 

So  men  spit  forth  their  bitter  words. 
How  many  guests  at  awa,  Sir  Crab? 
Four  gods,  is  the  answer  returned, 
Tortoise,  and  Turtle,  and  Kukuau, 
And  Hinalea,  and  with  them  are 
Apu-hihi  and  Hihi-wai,  along  with 
Loli-pua  and  Loli-koko, 
And  Loli-ka'e  and  Lele-a. 
Lele-a-makua  fathered 
The  fisherman's  god,  Kahi-kona. 
When  he  breathed,  red  as  blood  poured  the  rain, 
A  sign  of  the  power  and  wrath  of  the  god. 
Wonder  and  awe  possess  me ! 

The  heavens  were  turmoiled  with  rain  clouds, 
The  firmament  sealed,  earth  black  as  midnight, 
At  the  birth  of  the  princely  ones : 
The  heaven-urging  princess  was  born ; 
Then  came  forth  a  man-child,  a  prince, 
And  the  blood-red  rain  poured  down. 
Then  was  born  Ku-walu  and  her  lord, 
Mala-nai,  the  far-breathing  Trade-wind ; 
And  thou,  O  Pele,  then  ate  of  thy  land, 
Consuming  the  groves  of  ohi'a 
And  Lele-iwi's  palms  by  the  sea. 
Pana-ewa  still  was  a  park ; 
Ka-u  was  made  a  cinder-patch  ; 
By  her  might  Pele  threw  up  a  mountain. 
Overwhelm  your  lands,  O  Pele ; 
Let  your  fire-streams  flow! 
Wonder  and  awe  possess  me! 

Her  lover's  house-post  stands  in  Wai-lua; 

There  Pele  hears  a  call  that  appeals ; 

'Tis  a  song  voiced  by  Ulu-po. 

She  utters  no  word  to  answer 

This  pleading  babel  of  voices, 

Now  comes  the  first  thrill  to  virgin  flesh ; 

Impatient,  the  princeling  crawls  on  his  knees ; 

There's  plenteous  downfall  of  tears,  as  when 

Rain-columns  fall,  or  men  leap  and  dive, 

Head-first,  feet-first,  into  the  flood. 


130  PELE  AND  HIIAKA — A  MYTH 

These  symbols  will  tell  the  tale,  Hiiaka. 

For  whom  do  I  make  this  offering  of  song  ? 

For  the  ancient  stock  of  Haumea. 

God  Kane  planted  the  coral  reefs ; 

A  work  that  done  in  Pele's  time; 

For  Pele,  for  Hiiaka  the  land  — 

This  solid  ground  that  swings  and  floats 

Beneath  the  o'erhanging  arch  of  heaven. 

At  Ana-ku  once  met  the  gods ;  the  road 
Thither  lay  through  Ha-amo ;  —  but  now, 
Its  drum  is  dismantled,  its  fence  o'erleaped ; 
The  terrace  trampled,  a  litter  of  straw, 
Champed  sugar-cane,  heaped  odds  and  ends; 
A  spread  for  mats;  a  clutter  of  dishes; 
There's  dipping  of  water,  serving  of  food.  — 
What  a  desecration  of  the  house! 
The  house  is  degraded  and  trodden ; 
Its  tabu  place  entered,  deflowered  — 
Now  stands  a  hall  of  common  resort 
Where  once  stood  the  house  of  Pele. 
Now  come  the  Pigmy  Gods  on  a  visit. 
Be  off !  be  gone  from  the  place ! 
A  prayerless  priest,  a  prayerless  king  is  yours : 
Enter  not  prayerless  the  house  of  Pele. 
For  Pele,  I  swear  it,  is  my  god ! 
Wonder  and  awe  possess  me! 

The  tabu  flags  fluttered  in  place,  just  now ; 
And  now,  the  flags  are  removed  by  you. 
Men  parcel  the  hills  in  the  taro  patch  ; 
They  parcel  the  clumps  in  the  taro  ditch: 
The  land  goes  free,  the  children  secure ; 
Unvexed  be  the  people ;  the  waters  run  free ; 
Food-bundles  shall  bulk  in  the  patch ; 
Kuli-pe'e  shall  keep  to  the  Pit ; 
The  princes  of  clamor  shall  fly  away. 
Give  place  to  Ku,  the  smoother  of  lands, 
The  planter  of  forest  and  field. 
I  go  in  peace  from  your  presence  forth; 
I  came  to  you  in  my  nakedness. 
Wonder  and  awe  possess  me ! 


PELE  AND  HIIAKA — A  MYTH  131 

CHAPTER  XXIV 
HIIAKA  LEARNS  OF  THE  DEATH  OF  LOHIAU 

With  a  nice  feeling  of  etiquette,  Hiaaka's  hosts  allowed  the 
day  of  her  arrival  to  pass  with  no  inquiry  as  to  the  purpose  of 
her  visit.  But  on  the  morning  of  the  morrow  Malae-ha'a-koa 
asked  the  question  that  put  himself  in  sympathetic  touch  with 
his  guests. 

"I  have  come  to  escort  Lohiau  as  a  lover  to  the  bed  of  Pele," 
said  Hiiaka. 

"Lohiau  has  been  dead  many  days,"  they  both  exclaimed.  "He 
took  his  own  life  out  of  a  passionate  infatuation  for  one  of  the 
the  Hono-pu(a)  women." 

"Let  that  be  as  it  may,"  Hiiaka  answered;  "I  will  go  and  see 
for  myself." 

Now  Kahua-nui,  the  sister  of  Lohiau,  had  laid  his  body  to 
rest  in  a  sepulcher  close  to  her  own  residence ;  but  on  examina- 
tion the  place  was  found  to  be  empty.  It  was  evident  that  the 
body  had  been  spirited  away.  Hiiaka,  turning  her  gaze  to  the 
mountain,  discerned  a  ghostly  form  standing  at  the  mouth  of  a 
cave.  It  was  the  ghost  of  Lohiau.  In  an  effort  to  soothe  and 
attract  him,  Hiiaka,  with  arms  extended  and  face  uplifted,  in 
passionate  utterance  gave  vent  to  her  emotions : 

Ku'u  kane  i  ka  pali  o  Ha-ena, 
Mai  na  aina  pali  a  pau  loa, 
Mai  Hoolulu  no  a  Poli-hale  la; 
Ku'u  kane  ho'i,  e-e! 

TRANSLATION 

At  last,  my  dear  man,  at  last, 

On  this  rugged  cliff  of  Haena ! 

I  have  searched  the  whole  mountain  side, 

From  Ho'o-lulu's  booming  fall 

To  Poli-hale's  buttressed  flank. 

I  have  found  thee  at  last,  my  man ! 

(o)  These  Honopu  women,  two  in  number,  were  mo'o,  witches,  related 
to  Killoe,  a  famous  wltch-mo'o  of  Hawaii,  and  their  names  were  Klli-oe- 
i-ka-pua  and  Ka-lana-mai-nu'u. 


132  PELE  AND  HIIAKA — A  MYTH 

Again  she  scanned  the  lineaments  of  the  shadowy  form  if  she 
might  find  there  the  picture  her  mind  had  imaged.  At  second 
view,  the  ghostly  unreality  of  the  tenuous  image  so  greatly 
shocked  her  imagination  by  its  contrast  to  her  ideal  of  a  true 
flesh-and-blood  lover,  that  she  amended  her  first  utterance: 

Aole  a'e  nei  ke  kane, 
He  hoa  pili  no  ke  ahiahi, 
He  hoa  kaunu  no  ke  aumoe, 
No  ka  waena  po  loloa 

0  ke  hooilo,  la: 
Ku'u  kane  ho'i,  e-e! 

TRANSLATION 

This,  surely,  is  not  the  lover 
To  cling  to  one  in  the  twilight, 
To  fondle  in  the  midnight  watch 
Of  a  long,  long,  wint'ry  night. 
Where,  oh  where  art  thou,  my  man? 

A  creepy  thrill  came  over  Hiiaka  as  she  saw  the  bloodless  lips 
open  and  heard  these  answering  words  from  the  mouth  of  the 
weird  object  that  stood  on  the  pali  wall: 

Ku'u  wahine,  e-e  ! 
Hoohewahewa  oe  ia'u,  la. 
Eia  au  la  i  Ka-lalau,  e-e ; 

1  ka  pali  au  o  Hoo-lulu,  la ; 
Ku'u  wahine  ho'i,  e-e  ! 

TRANSLATION 

Alas,  my  woman,  alas  ! 

You  wail  in  soul-recognition. 

I  was  yonder  at  Ka-lalau, 

Or  some  time  perched  at  Ho'o-lulu. 

Surely  thou  art  the  woman,  thou  ! 

With  the  desire  to  soothe  the  bewildered  soul  Hiiaka  again 
spoke: 


PELE  AND  HIIAKA — A  MYTH  133 

Ku'u  kane  i  ka  makani  Kilihau,(a)  Kili-opu,(fc) 
Ke  pu'e(c)  ka  wai  o  ka  mauna; 
He  mauna  pali  no  Ka-lalau 
A  ma  ua  e  hele  ai  — 

Me  oe,  me  ke  kane  la,  ku'u  kane, 
Ku'u  kane  o  ka  wa  po  wale, 
O  ku'u  wa  iluna  o  ke  alo  la  — 
Ku'u  kane  ho-i,  e  ! 

TRANSLATION 

I 

My  man  of  the  wind-driven  mist, 
Or  rain  that  plunges  clean  as  a  diver, 
What  time  the  mountain  stream  runs  cold 
Adown  the  steps  at  Ka-lalau  — 
Where  we  shall  ere  long  climb  together, 
With  you,  my  friend,  with  you, 
Companion  of  the  pitchy  night, 
When  heavenward  turns  my  face  — 
Thou  art,  indeed,  my  man. 

A  moment's  pause  and  she  resumed: 

E  ku'u  kane,  e-e, 

He  leo  e  wale  ho'i  kou, 

He  leo  no  ka  hanehane,(</) 

No  ka  pololei(tf)  kani  kau  mauna  o  uka  la; 

Ku'u  kane  ho'i,  e-e ! 

TRANSLATION 

Alas,  my  man,  alas! 
How  altered  is  your  voice, 
Changed  to  the  trilling  note 

(a)  Km- ha ii.  the  name  given  to  a  local  wind  accompanied  by  a  fine  rain, 

(b)  Kili- 'i int.  a  name  descriptive  of  a  wind  and  rain-shafts  that,  plung- 
ing into  the  water,  made  as  little  splash  as  a  skillful  diver. 

(o)     Pu'e     This  word  is  here  used  in  an  unusual  sense  to  mean  cold. 

(d)     Hanehane,  the  shrill,  seemingly  far-off,  wailing  of  a  ghost;   ghostly. 

(0)  Pololei,  an  archaic  name  applied  to  the  land  shell,  now  known  aa 
pupu-kani»i.  This  was  supposed  to  utter  a  delicate  trilling  cry  similar  to 
that  of  the  cricket. 


134  PELE  AND  HIIAKA — A  MYTH 

Of  the  plaintive  Pololei 

That  trills  on  the  mountain  ridge: 

Yet  thou  art,  indeed,  my  man! 

Kahua-nui  was  greatly  moved  when  she  heard  the  words  of 
Hiiaka  and  said,  with  emotion,  "It  is  evident  you  loved  my 
brother,  that  handsome  fellow  —  dead  !  If  only  the  woman 
had  been  like  you!  What  a  pity  that  he  should  have  wasted 
himself  on  such  a  good-for-nothing  !" 

"Tell  me,  pray,  where  did  you  lay  your  brother's  body  ?" 
asked  Hiiaka. 

"Yonder,"  said  she,  pointing  to  a  grass  house.  "Lima-loa, 
who  hails  from  Kauna-lewa,  in  Mana,  bound  on  the  thatch. 
That  job  completed,  he  went  away  with  all  the  men  of  the  place 
to  bewail  him.  We  two  women  alone  remain  to  keep  watch 
over  him.  There  he  lies  and  we  stand  guard  over  his  sepulcher." 

Then  Hiiaka,  girding  herself  with  her  divine  attributes  as  a 
goddess  of  Kilauea  —  the  power  which,  on  occasion,  availed  to 
flood  the  plains  of  Puna  with  sounding  plates  of  pahoehoe,  or 
to  heap  up  the  rugged  aa  at  Maukele  —  reached  into  the  sepul- 
cher in  search  of  Lohiau's  body.  But  it  was  not  there.  It  had 
been  stolen  away  by  the  two  mo'o-witches  (Kilioe  and  Ka- 
lana-mai-nu'u)  and  lodged  in  a  cave  high  up  in  the  inaccessible 
mountain  side. 

The  emotions  of  Hiiaka  at  this  turn  of  events  found  expres- 
sion in  song: 

A  Lima-loa  (a)  i  ke  kaha 
O  Kauna-lewa  ho'i  e-e : 
Ako  Mana  i  ka  hale  ohai  — 
Aina  ko  hele  la,  e-e, — 
Hoopunipuni  i  ka  malihini : 
Puni  ho'i  au,  e-e! 

TRANSLATION 

The  deed  this  of  Lima-loa, 
That  wonder-monger  who  works 
In  the  barren  land  of  Mana ; 
Who  roofs  Mana  with  ohai  — 

(a)     Lima-loa,  the  gfod  Mirage. 


PELE  AND  HIIAKA — A  MYTH  135 

One  there  munches  cane  as  he  plods. 
His  to  deceive  the  stranger; 
I'm  the  victim  of  his  deceit! 

Hiiaka,  at  the  mention  of  Lima-loa  and  the  part  he  had  taken 
in  constructing  the  house  that  served  as  a  sepulcher  for  Lohiai;, 
jumped  to  the  conclusion  that  he  had  been  the  body-snatcher  of 
Lohiau.  Kahuanui  strongly  dissented  from  this  view.  "There 
can  be  no  doubt,"  said  she,  "that  my  brother's  body  lies  in  that 
sepulcher  at  this  very  moment.  That  is  the  reason  for  my  keep- 
ing guard  over  the  place.  But  why  stand  we  here  ?  Let  us  go  to 
my  home." 

As  Hiiaka  went  with  her  she  again  had  sight  of  the  ghost- 
form  of  Lohiau  standing  in  the  door  of  the  cavern,  and  she  ad- 
dressed to  him  this  mele : 

Ako  nanani  maka  i  Wawae-nohu,(a)  e-e; 
Me  he  nanai  hale  la  Ka-ula  i  ke  kai ; 
Ke  amo  a'e  la  i  ka  lima  o  Kaunu-lau,  e-e ; 
Ke  hoa  la  i  ke  kua  o  Lei-no-ai  — 
He  ai  aloha  na  olua,  e-e! 

TRANSLATION 

His  airy  phantoms  queer  the  eye 
At  Wawae-nohu,  and  yon  islet 
Ka-ula,  like  a  lanai,  looms  at  sea; 
While  lifts  the  hand  of  Kauna-la'a 
To  smite  the  back  of  Lei-no-ai : 
The  sight  enchants  you  twain. 

Hiiaka  paused  for  a  moment  and  then  continued  in  a  reflective 
mood : 

O  Ka-ula  nui  ka  i  akaka, 

Ua  po  Ka-halau-a-ola(fr)  i  ka  noe; 

(a)  Wawae-nohu,  the  name  given  to  a  red  cloud  seen  at  sunset  In  the 
west  from  Mana,  Kauai. 

(5)     Ka-halau-a-ola,   literally,    the  hall   of   health.     The  more   commonly 
used  appellation  Mauli-ola,  was  both  the  name  of  a  deity  and  of  a  mystical 
place.     One  may  infer  from  their  use  that  Halau-a-ola  meant  rather  a  sort 
of  house-of-refuge,  a  place  of  security  from  the  attack  of  an  enemy,  while 
Mauli-ola  had  in  view  a  mystical,   beatific,   condition.     The  former  is   illus- 
trated in  the  line  describing  Kama-pua'a's  escape  from  Pele's  onslaught: 
.\'ih»  ana  Kama-pua'a  i  ka  Halau-a-ola. 
Kama-pua'a  finds  refuge  in  the  hall  of  life. 


136  PELE  AND  HIIAKA — A  MYTH 

0  ka  manu  na'e  ke  lele  nei 
Kai  luna  o  Wa'a-hila,  la ; 
Ke  noho  la  i  Lei-no-ai : 

He  ai  aloha  keia  ia  oe  la,  e-e! 

TRANSLATION 

Famous  Ka-ula  looms  crystal  clear; 
Misty  and  dark  the  Temple  of  Health : 
Yet  the  birds  keep  flying  around 
And  about  the  hill  Wa'a-hila. 
They  settle  at  Lei-no-ai, 
A  sight  most  pleasing  to  you. 

Hiiaka  now  perceived  two  female  figures  squatted  at  the  en- 
trance of  the  cavern,  which  they  had  carefully  blocked  and  were 
guarding.  These  were  the  creatures  that  had  stolen  away  the 
body  of  Lohiau.  She  at  once  raised  her  voice  and  addressed 
them  with  this  threatening  language: 

E  Aka,  e  Kilioe-i-ka-pua,  e-e! 

Na  wahine  kapa  ole  e  nene'e  wale  nei 

1  ka  hapapa  ku'i  opihi, 

O  ka  luna  i  Hala-aniani,(a)  la; 
Na  wahine  kapa  ole. 

TRANSLATION 

Ah !  —  Aka,  and  you  Kilioe, 
Dowered  with  flowerlike  beauty, 
You  women  with  naked  bodies, 
Who  sometime  flit  o'er  the  reef-plates, 
Now  squat  over  Hala-aniani! 
You  shameless,  you  naked  ones! 

The  magic  of  these  words  worked  their  death-purpose.  The 
way  to  the  sepulchral  cave  was  now  unobstructed.  As  they 
came,  however,  to  the  base  of  the  cliff,  they  found  that  the  ladder 
had  been  removed  —  the  mischievous  work  of  the  witches. 


(a)     Hala-aniani,  a.  small  lake   of  fresh  water  in  a  cave  at   Haena,   in 
which  the  writer  has  bathed. 


PELE  AND  HIIAKA — A  MYTH  137 

Wahine-oma'o  was  aghast.  "There  is  no  ladder  for  us  to  climb 
up  by,"  said  the  woman. 

"Turn  your  face  to  the  cliff,"  was  Hiiaka's  answer. 

The  girl  did  so  and  used  her  best  efforts  to  climb  the  moun- 
tain wall.  The  day  was  far  spent  and  darkness  would  soon 
come  on.  Thereupon  Hiiaka  invoked  the  Sun,  bidding  it  stand 
still  at  the  mouth  of  the  river  Hea: 

E  Kini,  e  hiki  i  Kauai,  i  kou  aina ; 

0  koa  maka-iwa(o)  o  Halawa,(fc) 
Paia  Kona  i  ou  kino, 

Akua  nui  o  Hiiaka,  la. 
Hiki  e,  pi'i  e,  iho  e! 
E  kau  i  ka  muli  o  Hea;(c) 
Kau  malie  oe,  e  ka  La! 

TRANSLATION 

Come  to  your  land  to  Kauai,  ye  hosts! 
Ye  warrior-gods,  keen  eyes  of  pearl ! 
Put  forth  your  strength,  O  Kona  — 
The  mighty  goddess  Hiiaka! 

1  bid  you  rise,  climb,  and  descend! 
Now  stay  your  flight,  O  Day ! 
Stand  still,  O  Sun,  o'er  Hea's  water  ! 


(o)  Koa  maka-iwa,  idols  with  eyes  of  mother  o'  pearl.  To  this  class 
belonged  Ku-kaili,-moku,  the  famous  war  god  of  Kamehameha. 

<b)  Halawa,  the  largest  valley  on  Molokal,  a  stronghold  of  priestcraft 
and  sorcery.  "Ua  o'o  na  pule  o  Moloka'l,"  the  incantations  of  Moloka'i 
are  ripe,  became  a  proverbial  expression. 

(c)     Hea,  a  stream  near  Haena. 


138  PELE  AND  HIIAKA — A  MYTH 

CHAPTER  XXV 

HIIAKA  UTTERS  MANY  PRAYERS  TO  RESTORE 
LOHIAU  TO  LIFE 

Before  proceeding  to  her  task  Hiiaka  instructed  Malae  ha'a- 
koa  to  call  in  the  guards  stationed  at  Lohiau's  sepulcher  and  to 
keep  the  hula  going  for  the  next  ten  days  as  an  attraction  to 
draw  off  the  people  from  playing  the  spy  on  her  performances. 

Hiiaka  and  her  companion  conquered  the  impossible  and 
scaled  the  mountain  wall  as  if  their  feet  had  the  clinging  prop- 
erty of  the  fly.  Lohiau's  ghost  would  have  escaped,  but  with 
birdlike  quickness  she  caught  it.  At  her  command  Wahine- 
oma'o  gathered  certain  aromatic  and  fragrant  herbs  of  the 
wilderness,  and  having  made  a  fire,  they  bruised  and  warmed 
the  simples  and  spread  them  upon  a  sheet  of  leaves. 

While  Wahine-oma'o  kept  fast  hold  of  the  feet,  Hiiaka  forced 
the  soul-particle  to  pass  in  through  one  of  the  eye-sockets.  It 
went  as  far  as  the  cavity  of  the  chest,  then  turned  back  and 
strove  to  escape.  Hiiaka  guarded  the  ways  of  exit  and  with 
skillful  manipulations  compelled  it  to  go  on.  Reaching  the  loins, 
it  balked  again;  but  Hiiaka's  art  conquered  its  resistance  and 
the  human  particle  extended  its  journey  to  the  feet.  There  was 
a  twitching  of  these  parts;  the  hands  began  to  move,  the  eye- 
lids to  quiver;  breath  once  more  entered  the  body.  They  lifted 
and  laid  it  on  the  blanket  of  aromatics  and  restoratives,  swath- 
ing it  from  head  to  foot. 

Hiiaka  set  a  calabash  of  water  before  her  and,  addressing 
Wahine-oma'o,  said,  "Listen  to  my  prayer.  If  it  is  correct  and 
faultless,  our  man  will  live;  but  if  it  is  wrong  or  imperfect,  he 
will  die." 

"He  will  not  survive,"  replied  Wahine-oma'o  gloomily. 

Kuli  ke  kahuna  i-mua 

la  ku'i,  nei,  anapu,  iluna,  ilalo 

O  Hana-ia-ka-malama,(a)  o  Mai-u'u,(&)  o  Ma-a'a,(&) 

(a)  Hana-ia-ka-malama,    a    benevolent    goddess    who    presided    over    the 
tabus  that  were  the  birthright  of  certain  chiefs.     The  rules  and  observances 
that  etiquette  prescribed  In  the  life  and  conduct  of  such  a  chief  were  intri- 
cate and  burdensome  to  the  last  degree.     It  was,  for  instance,  required  that 
an   infant  who  inherited  this  sort  of  a  tabu  must  not  be  placed   in   such  a 
position  that  the  sun's  rays  could  shine  on  Its  vertex. 

(b)  Mai-u'u,  Ata-a'a,  two   goddesses    (of  the  wilderness)    whose   function 
it  was  to  string  or  twine  leis  and  wreaths  for  the  decoration  of  the  superior 
gods.     All  the  gods  here  mentioned  were  sometimes  grouped  under  the  ap- 
pellation  Akua   o   ka  wa  po — gods  of   the  night-time — the   fact   being,   how- 
ever, that  they  worked  as  much  by  day  as  by  night. 


PELE  AND  HIIAKA — A  MYTH  139 

O  Nahinahi-ana,(c)  awihi,  kau  Kanaloa  — 
He  akua,  ua  lele  i  ka  lani, 
Me  Kuhulu  ma(-rf) — o  ka  hanau  a  Kane,(?) 
A  na  Wahine:(/) — o  na  Wahine  i  ka  pa'i-pa'i:(^) 
O  Pa'i-kua,O)  o  Pa'i-alo,(t)   o  Pa'i-kau-hale;(/) 
O  loiele  ka  aha,(&)  o  lele  wale(/)  ka  pule, 
A  pa  ia'u,  pa  ia  oe;(m) 
Halulu  i  ka  manawa,  he  upe, 
He  waimaka  —  he  waimaka  aloha,  e-e ! 
I  e-e,  holo  ho'i,  e-e! 

TRANSLATION 

Stand  to  the  fore,  O  Priest;  shrink  not 

Tho  thunder's  growl  and  lightning's  flash 

Fill  heaven's  vault  above,  below. 

Come  Mistress  of  tabus;  come  ye  who  string  leis, 

And  the  Goddess  who  mixes  the  dyes. 

Kanaloa,  alert,  soars  aloft. 


(c)  Nahinahi-ana,   another   name    for   the   goddess    Hina-ulu-ohi'a,   under 
which  appelatlon   her  function  was  to  make   the   dyes  used   in   coloring  and 
printing  the  tapas. 

(d)  Kuhnlit  ma.     The  particle-affix  mo  Indicates  that  this  name,  or  cog- 
nomen  rather,   comprises   a  group — in  this   case   a  family  group — of   deities. 
Under  the  family  cognomen   Ku  were   ranged  a  large  and   Important  group 
of   deities,    to   whom  were   given   individual   appelations  appropriate   to   their 
functions.     Thus,   Kx-tuiliihulu  and  Ku-ka-ohi'a-Iaka  were  deities  worshipped 
by  the  canoe-makers.     Ku-hulu  and  his  set    (mo)   exercised  a  function  akin 
to   that   of    the    water-carrier.      They   had    charge   of   the    fabled,    life-giving 
water  of  Kane,    Wai  a   Kane,  and  served   it  out  according  to   the  needs  »f 
men. 

(«)  Hanau  a  Kane,  offspring  of  Kane.  This  appellation  is  Intended,  ap- 
parently, to  cover  the  whole  list  of  names  already  mentioned  and,  perhaps, 
some  to  be  mentioned  later  in  the  mele. 

(f)  Wahine.     Who  these  women,  goddesses,  were  Is  brought  out  in  what 
follows. 

(g)  Na   Wahine  i   ka  pa'ipa'i,  literally,   the  women  who  clapped,   or  ap- 
plauded ;   but  more  closely  specified  as : 

(h)  Pa'i-kua,  the  goddess  who  slapped  the  back,  as  was  done  In  the 
hula. 

(O  Pa'i-alo,  the  goddess  who  slapped  the  chest,  as  was  also  done  In 
the  hula. 

(j)  Pa'i-kauhale,  she  who  knocked  at  the  doors  of  the  village,  i.e.,  who 
roused  the  people  generally. 

(fc)  Aha,  the  charm  of  a  pule,  its  ceremonial  correctness,  its  power  as 
an  incantation. 

(I)  Lele  wale,  to  get  off  the  track;  to  go  astray;  to  fall  to  hit  the 
point. 

(m)     A  pa  ia'u.  pa  ia  oe,  with  results  disastrous  to  me  and  to  you. 


140  PELE  AND  HIIAKA — A  MYTH 

With  hairy  Ku,  —  the  offspring  of  Kane  — 
And  the  Women  who  cheer  with  a  touch, 
On  the  back,  the  chest,  or  knock  at  the  door ; 
Lest  the  charm  depart,  the  prayer  go  wrong, 
With  damage  to  me  and  damage  to  you  — 
A  pain  in  the  head,  a  drooling  nose, 
A  shedding  of  tears  —  of  love  and  regret. 
Now  let  the  prayer  speed  on  its  way ! 

"How  was  my  prayer?"  asked  Hiiaka,  turning  to  Wahine- 
oma'o. 

"It  was  a  good  prayer,"  she  replied.  "Its  only  fault  was  that 
it  sped  on  too  quickly  and  came  to  an  end  too  soon." 

"In  its  haste  to  obtain  recovery,  no  doubt,"  said  Hiiaka. 

"Perhaps  so,"  the  woman  replied. 

"Listen  now  to  this  prayer,"  Hiiaka  said.  "If  it  is  a  good 
prayer  our  man  will  recover:" 

A  luna  i  Wahine-kapu,(o) 

A  Kilauea  i  ka  Lua ; 

A  lele,  e,  na  Hoalii,(6) 

O  Ku-wa'a,(c)  o  Ku-haili-moe,(rf) 

O  ka  naele(tf)  o  Hawaii. 

E  hi'i  kapu  o  Kanaloa, 

O  Kui-kui,(/)  o  Koli-koli,(£) 

O  Kaha-ula,(/&)  o  ka  oaka  kapa  ulaula, 


(a)  Wahine-kapu,  a  bluff  in  the  north-western  wall  that  surrounds  the 
caldera  of  Kilauea,   the  tabu   residence  of  god   Ka-moho-alll,   a  brother   of 
Pele. 

(b)  Hoali'i,   (Hoa,  companion  and  alii,  chief)  ;  a  fellow  chief. 

(c)  Ku-wa'a,  a  god  who  presided  at   the  hauling  of  a  canoe-log.     The 
shout  raised  on  such  an  occasion,  though  it  sounds  almost  like  a  repetition 
of  this  god's  name,  being  "ku  maumau  wa,"  had  a  different  origin. 

(d)  Ku-haili-moe,  one  of  the  Ku  gods,  whose  function  it  was  to  induce 
or  preside  over  dreams  at  night. 

(e)  Naele  o  Hawaii,  probably  meaning  the  whole  broad  area  of  Hawaii. 
One  view  would  make  it  refer  specially  to  the  swampy  lands. 

(f)  Kui-kui,  an  archaic  form  of  the  word  kukui;  here  meaning  both  the 
candle  made  from  the  kukui  nut  and  the  god  who  had  the  same  under  his 
special  charge. 

(g)  Koli-koli,   the   god   who   presided   over   the   snuffling   of   the   kukuinut 
candles.     These    were    made    by    stringing    the    roasted    nuts    on    a    coconut 
leaf-rib. 

(ft)     Kaha-ula,  the  goddess   who   presided   over  erotic   dreams. 


PELE  AND  HIIAKA — A  MYTH  141 

Kapa  eleele,  o  Kapa-ahu,  o  Lono-makua,  (t) 

0  ke  oahi  maka  a  ka  Ua  la,  e-e! 

1  e,  holo  e-e ! 

TRANSLATION 

Ho,  comrades  from  the  sacred  plateau ! 
Ho,  comrades  from  the  burning  gulf ! 
Hither  fly  with  art  and  cunning: 
Ku,  who  fells  and  guides  the  war-boat ; 
Ku,  who  pilots  us  through  dream-land ;, 
All  ye  Gods  of  broad  Hawaii ; 
Kanaloa,  guard  well  your  tabus ; 
Candle-maker,  Candle-snuffer ; 
Goddess,  too,  of  passion's  visions ; 
Lightning  red  all  heaven  filling  — 
Pitchy  darkness  turned  to  brightness  — 
Lono,  come,  thou  god  of  all  fire ; 
Come,  too,  thou  piercing  Eye  of  Rain : 
Speed,  speed  my  prayer  upon  its  quest ! 

"How  is  my  prayer?"  said  Hiiaka,  turning  to  her  companion. 
The  answer  was  the  same  as  before. 

Hiiaka  devotes  herself  to  gentle  ministrations  of  healing;  but 
without  intermitting  the  chanting  of  prayer-songs,  the  burden 
of  whose  petition  is  that  the  Spirit  of  Health  shall  prevail  in 
Lohiau  and  restore  him  completely.  After  again  sprinkling  the 
body  with  water  from  the  calabash,  she  breaks  forth : 

la  ho'uluulu  ia  mai  au, 
E  Kane-kapolei(a)  imua  e-e; 
la  ulu  Kini  o  ke  Akua,  la ; 
Ulu  mai  o  Kane,  o  Kanaloa  — 
O  Hiiaka,  kaula  mana  ia,  e-e, 

(O  Lono-makua,  a  god  one  of  whose  functions  was  to  act  as  guardian 
of  fire.  When  Pele  and  Kama-pua'a  fought  together  and  Kama-pua'a  had 
succeeded  in  extinguishing:  the  fires  of  Kilauea,  Pele,  in  dismay,  appealed 
to  Lono-makua,  saying,  "There  Is  no  fire  left."  Lono-makua  calmly  pointed 
to  his  armpit  and  said,  "Here  Is  the  fire,  in  these  fire-sticks,"  (aunaki  and 
nulimti).  The  armpit  was  his  place  for  carrying  these  sticks.  When  the 
Hawaiians  first  saw  a  White  man  with  a  lighted  pipe  in  his  mouth,  smoke 
issuing  therefrom,  they  said,  "Surely,  this  is  the  great  god  Lono-makua; 
he  breathes  out  fire." 

(a)     Kane-kapolei,  god  of  flowers  and  shrubs. 


142  PELE  AND  HIIAKA — A  MYTH 

Nana  i  ho'uluulu  i  na  ma'i  — 
A  a'e,  a  ulu,  a  noho  i  kou  kuahu. 
Eia  ka  wai  la,  he  Wai  Ola,  e-e! 
E  ola,  ho'i,  e-e! 

TRANSLATION 

Come,  enter,  possess  and  inspire  me ; 
Thou  first,  God  of  the  flowery  wild ; 
Ye  roving  sprites  of  the  wildwood; 
And  master  gods,  Kane  and  Loa ;  — 
Hiiaka,  who  calls  you,  lacks  not 
In  power  to  heal  and  inspire  — 
Pray  enter,  and  heal,  and  abide 
In  this  one,  your  patron  and  guard. 
Here  is  water,  the  Water  of  Life. 
Give  us  this  Life! 

As  in  archery  the  character  of  the  arrow,  the  skill  of  the 
archer,  and  the  caprice  of  the  air-currents  that  blow  athwart  the 
course  of  the  arrow's  flight  may  severally  or  collectively  make 
or  mar  success,  so  likewise  with  the  kahuna  and  his  praying, 
success  or  failure  were  spelled  by  the  quality  of  his  prayer-shaft, 
by  the  manner  of  his  utterance  of  it,  and  lastly,  by  the  physical 
and  moral  state  of  the  atmosphere  as  to  the  existence  or  absence 
of  noise  and  disturbance. 

It  was  not,  then,  through  a  mere  silly  curiosity  or  pride  of  ut- 
terance that  Hiiaka  appealed  to  her  attendant  to  learn  what  she 
thought  of  her  prayer.  Nor  was  it  a  vain  and  meaningless  com- 
pliment when  the  latter  declared  the  prayer  to  be  good,  the  con- 
ditions favorable.  At  the  same  time  she  could  not  repress  the 
criticism  that  from  her  emotional  stand-point  of  view,  the  prayer 
seemed  short. 

Again  Hiiaka  sprinkled  the  body  with  water  from  the  cala- 
bash while  she  uttered  this  prayer-song: 

Eia  ana  au,  e  Laka,  (a) 

(a)  Laka,  a  god,  or  demi-god  of  various  functions,  such  as  fishing,  agri- 
culture, and  house-building.  Malo  mentions  Ku-ka-ohi'a-Laka  as  a  god 
invoked  by  canoe-makers.  Laka  is  evidently  derived  from  the  name  Rata, 
which  in  Tahiti,  Raro-tonga  and  New  Zealand  is  the  name  of  the  ohi'a 
tree.  Laka  is  to  be  distinguished  from  Laka,  the  goddess  of  the  hula. 


PELE  AND  HIIAKA — A  MYTH  143 

Kane  a  Ha'i-wahine(fc) — 
Ha'i  pua  o  ka  nahelehele, 
Haki  hana  maile  o  ka  wao, 
Houluulu  lei,  ho'i,  o  Laka ; 
O  Hiiaka,  kaula  mana  ia,  e-e, 
Nana  i  ho'ouluulu  na  ma'i. 
A  are,  a  ulu,  a  noho  i  kou  kahu : 
Eia  ka  Wai  la;  he  Wai  Ola,  e-e! 
E  ola,  ho'i,  e-e! 

TRANSLATION 

Here  stand  I  in  stress,  Laka, 
Thou  husband  of  Haina-kolo. 
What  flowers  have  I  plucked  in  the  wild, 
What  maile  stripped  in  the  forest, 
To  twine  into  wreaths  for  Laka: 
Thus  toiled  the  seer  Hiiaka; 
And  her's  was  the  magic  of  cure. 
But  come  thou,  mount,  enter,  possess ; 
Give  life  to  thy  servant  and  priest. 
Here's  water,  the  Water  of  Life! 
Grant  life! 

The  work  of  completely  restoring  Lohiau  by  the  necromancies 
of  the  kahuna,  like  a  process  of  nature,  required  the  ripening 
hand  of  time.  The  utterance  of  prayer  must  be  unremitting. 


(6)  Uninn-kolo,  the  same  as  Iln'i-trnhinr.  the  name  used  in  the  Hawaiian 
text.  Ha'lna-kolo  is  a  name  that  spells  tragedy.  She  was'  a  princess  of 
Hawaii  who  married  a  mythical  being,  Ke-aninl-ula-o-ka-lani  and  went 
with  him  to  his  home  in  the  South.  Being  deserted  by  her  husband,  after 
the  birth  of  her  child,  ,  she  started  to  swim  home  to  Hawaii.  Ar- 

riving in  a  famished  condition  In  Kohala,  she  ate  of  some  ulei  berries  with- 
out first  making  an  offering  to  the  gods.  For  this  offense  she  was  afflicted 
with  Insanity,  and  being  distraught,  she  wandered  In  the  wilderness  until 
her  repentant  husband  sent  for  her  and  restored  her  by  his  returning  love. 


144  PELE  AND  HIIAKA — A  MYTH 

CHAPTER  XXVI 

HIIAKA  CONTINUES  HER  PRAYERS 

While  Hiiaka  in  her  ministrations  did  not  omit  anything  that 
might  aid  and  expedite  Lohiau's  physical  recovery,  her  chief 
reliance  was  in  the  spiritual  aid  of  the  gods ;  for  which  purpose 
prayer  followed  prayer  like  the  pictures  in  a  moving  show : 

HE  MELE  KUNIKUNI  NO  LOHIAU 

Kulia,  e  Uli,(o) 

Ka  pule  kanana  ola  i  mua  o  ke  kahuna: 

Kaulia  i  ke  Alohi-lani;(6) 

Kulia  i  Kupukupu  o-luna  nei. 

Owai  Kupukupu  ?(c) 

O  Ilio  uli?(rf)  o  Ilio  mea,(*) 

O  Ku-ke-ao-iki;(/) 

O  Ku-ke-ao-loa;(^) 

O  Ku-ke-ao-poko;(&) 

O  Ku-ke-ao-apihapiha(i)  o  ka  lani; 

O  ke  Kanaka  (/)  o  ka  mauna; 

O  na  hoa  o  ka  ulu(£)  laau ; 


(a)  Uli,  the  chief  aumakua  of  sorcery,  but  at  the  same  time  having 
power  as  a  healer  If  she  would  but  exercise  It. 

(6)  Alohi-lani  (literally,  the  shining  heavenly  ones)  ;  the  notions  that 
prevail  as  to  Its  precise  meaning  In  this  place  are  vague. 

.(c)  Kupukupu,  a  benevolent  deity  who  healed  diseases  and  who  caused 
vegetation  to  flourish. 

(d)     Uli.     In  this  connection  the  word  means  black.     Ilio  is  a  cloud. 

(.e)     Mea,  yellow.     Ilio  mea,  a  yellow  cloud. 

(f)  Ku-ke-ao-iki,  a  form  of  the  god  Ku.  a  small  cloud — hand-size —  that 
grew  and  grew  until  It  became  ominous  and  seemed  to  fill  the  heavens. 

(0)     Ku-ke-ao-Ioa,  a  cloud-omen  grown  to  full  size. 

(fc)  Ku-ke-ao-poko,  said  to  be  a  cloud  that  quickly  dissolved  itself  In 
rain. 

(O  Ku-ke-ao-apihapiha,  a  sky  full  of  small  clouds,  probably  the  same 
as  our  "mackerel  sky."  All  these  different  kinds  of  clouds  are  forms  in 
which  Ku  showed  himself. 

(/)  Kanaka  o  ka  mauna.  This  undoubtedly  means  Ku-pulupulu,  a  god 
of  the  canoe-makers.  He  seems  to  have  had  much  influence  over  the  lawless 
Kini  Akua.  He  it  was  who  contracted  for  the  building  of  a  canoe  for  the 
hero  Laka. 

(fc)      Uliu  laau,  another  form  of  ulu;  a  shady  place. 


THE  CLIFFS  OF  KALALAU 


PELE  AND  HIIAKA — A  MYTH  145 

E  ku  ai,  e  hina(/)  ka  omaka(w)  e  pule. 

Ua  kana:(n)  kahe  ka  wai,(0)  e  Ka-hoalii;(/>) 

Moku  i  ka  piko,(qr)  e. 

0  imi,  imi,  o  nalowale,  i  loa'a  e  — 
Loa'a  kau  hala,  uku  i  ka  oiwi. 
No  ke  aloha  i  kono,  haele  maua ; 

1  ike  aku  au  i  ka  uwe  ana  iho,  e. 
Eli-eli  kapu,  eli-eli  noa.    Ua  noa-a ! 

TRANSLATION 

Attend,  o  Uli :  a  prayer  this  for  life, 
Poured  forth  in  the  house  of  the  priest. 
Let  it  touch  the  hearts  of  the  shining  band, 
The  princes  who  rule  in  the  heavenly  courts. 
Who  is  this  healer  named  Kupukupu? 
His  are  the  soot-black  swine,  the  yellow  dog ; 
The  tiny  cloud-bud  and  the  cloud  full-blown ; 
The  cloud  quick  with  rain,  and  the  sky 
That  is  mottled  and  checkered  with  clouds ; 
The  tall  Man,  the  Lord  of  the  Mountain ; 
His  fellows  who  rest  in  the  tree-shade  — 
Bent-kneed,  they  pray  in  their  forest-temple. 
Suffice  it:  here's  flowing  bowl,  Hoalii. 
Seek  the  God ;  stay  not  till  you  find  him. 
If  at  fault,  an  offering  this  for  your  flesh. 
The  twain  of  us  came  at  the  call  of  love, 
That  my  tears  might  pour  with  the  others. 
Profound  the  tabu ;  profound  be  the  peace  ! 
It  is  peace! 

Prayer  followed  on  the  heels  of  prayer: 


(I)     Hina,  to  sit  or  kneel  for  prayer. 

(m)      OiiKil.n.  a  quiet,  silent,   place  in  the  wilderness  suitable  for  prayer. 

(n)     Kana,  another  form  of  kena,  enough. 

(o)      Wai,  the  awa  cup. 

(p)     Ka-hoalii,  one  of  the  gods  who  came  with  Pele  from  Kahiki. 

(q)  Pfko.  The  operation  of  trimming  the  thatch  over  the  door  of  a 
house  was  a  ceremonious  operation  and  was  termed  oki  ka  piko.  No  one 
would  think  of  sitting  in  the  doorway  or  of  standing  on  the  door  sill ;  It 
was  sacred  to  Ka-hoalil  (mentioned  in  the  14th  line.) 


146  PELE  AND  HIIAKA — A  MYTH 

Kulia,  e  Uli,(a)  ka  pule  kanaenae  ola; 

Kulia  i  ke  Alohi-lani. 

UI  'a  kupua  o  luna  nei : 

Owai  kupua  o  luna  nei  ? 

O  Ilio-uli(c)  okalani; 

O  Ilio-mea,(rf)  o  Ilio-ehu;(>) 

O  Ku-ke-ao-iki;(/) 

O  Ku-ke-ao-loa;(£) 

O  Ku-ke-ao-poko;(/0 

O  Ku-ke-ao-awihiwihi-ula(t)  o  ka  lani; 

O  Kanaka (;')  o  ka  mauna, 

Na  Hoa(fc)  hele  o  ka  ulu-laau; 

Na  Keo-lani,(/)  i  ku  ai,  e  Laka; 

O  Maka'a-pule.(w) 

Kahe  ka  wai  o  na  Hoalii ; 

Nei  wale  ka  pili  moku ; 

Wawa,  kupina'i,  kuwawa  o  Ku-haili-moe;(n) 

O  Ha'iha'i-lau-ahea;(o) 

O  na  Wahine(/>)  i  kapa  ku,  i  kapa  eleele  — 


(0)  U li,   the   arch-goddess   of   sorcery    and   anaana    (praying   to   death). 
It  seems  to  be  implied  that  she  has  healing  power  as  well  as  power  to  kill. 
Or,  It  may  be,  she  is  invoked,  retained,  to  keep  her  from  enlisting  on  the  side 
of  the  opposition. 

(c)     Ilio-uli  o  ka  lani,  the  slaty-blue  clouds,  here  appealed  to  as  kupua, 
beings  possessed  of  power  for  good  or  ill. 
Cd)     Ilio-mea,  a  white  cloud    (cumulus). 

(e)  Ifio-ehu,  a  cloud  having  a  ruddy  tint  from  the  light  of  the  sun. 

(f)  Ku-ke-ao-iki,    clouds    broken    up    Into    small    fragments,     like    our 
mackerel   sky. 

(y)  Ku-ke-ao-loa,  the  long  stratus  clouds,  here  represented  as  an  em- 
bodiment of  Ku. 

(ft)  Ku-ke-ao-poko,  a  small  compact  cloud  standing  detached  from  Its 
fellows. 

(O     Ku-ke-ao-awihiwihi-ula,  a  ruddy  cloud,  ragged  at  its  border. 

(/)  Kanaka  o  ka  mauna,  probably  the  Klnl  Akua,  the  host  of  elfins, 
kobolds  and  brownies — godlings — that  peopled  the  wilderness. 

(fc)  Hon  hele  o  ka  ulu-laau,  an  apposition  clause  that  explains  the 
previous  appellations. 

(1)  Na  Keo-lani,  goddesses  of  healing. 

(TO)  Maka'a-pule,  a  term  applied  to  an  ohi'a  fruit  (mountain  apple) 
wjien  so  ripe  that  its  seed  rattled  within  the  drupe.  It  was  then  in  the 
finest  condition  for  eating. 

(n)  Ku-haili-mnr,  the  same  god  as  Ku-haili-moku,  who  bedecked  the 
land  with  greenery,  a  god  also  worshipped  by  the  canoe-makers. 

(o)     Ha'iha'i-lau-ahea,  said  to  be  the  same  as  Ha'ina-kolo. 

(p)  Wahine  i  kapa  ku,  the  woman  who  stood  in  the  outskirts  of  the 
assembly. 


PELE  AND  HIIAKA — A  MYTH  147 

Na  ke  aloha  i  kono  e  hele ; 
Hele  mai  la  au,  o  Hiiaka, 
I  ke  aloha  a  ka  hanau : 
Hanau  ke  ola ; 
A  ola,  a  ola,  e-e ! 

This    mele-pule,    though   closely    resembling,  .in    many   parts 
identical  with,  that  on  page  144  seems  worth  reproducing  here. 

TRANSLATION 

Speed,  O  Uli,  this  prayer  for  health ; 
Give  it  wings  to  the  heavenly  courts. 
The  question  is  asked  the  shining  band : 
Who  are  the  spirits  of  power  up  here  ? 
The  azure  Cloud-god  that  floats  on  high ; 
God  Ku  of  the  Cumulus  cloud-bank; 
Ku  of  the  Mackerel-patched  sky ; 
Ku  of  the  Cloud  that  roofs  the  horizon ; 
Ku,  the  Cloud-god  sailing  apart ; 
And  Ku,  the  Cloud-god,  ruddy  and  ragged ; 
The  Heroes,  too,  who  dwell  in  the  mountains, 
Our  Comrades  they,  who  range  the  forest ; 
Women-gods  of  the  ether  who  heal  — 
Powers  that  hold  with  thee,  God  Laka: 
He  gives  men  the  rich-ripe  mountain-apple. 
The  Gods  pour  out  their  healing  water; 
The  bunchy  thatch-grass  waves  in  awe ; 
God  Echo  whose  voices  rumble  afar ; 
And  the  Landscapist  Ku  and  the  Princess 
Who  plucked  and  ate  the  fateful  ulei. 
The  women  who  sit  in  the  outskirts. 
All  clad  in  robes  of  funeral  black  — 
Great  love  has  prompted  their  coming. 
I  Hi'iaka,  the  shadow,  have  come, 
From  love  to  my  birth-mate,  my  sister. 
Be  this,  then,  the  birth-place  of  life ! 
Oh  for  life!  for  life!  give  us  life! 

"How  is  it  with  you,  O  Lohiau?"  inquired  Hiiaka. 
"Continue  to  kneel  at  the  shrine.     Prostrate  yourself  at  the 
lake  of  our  mistress,"  answered  Lohiau. 


148  PELE  AND  HIIAKA — A  MYTH 

Thereupon,  Hiiaka,  greatly  encouraged,  resumed  her  praying 
and  chanted  in  a  clear  tone : 

A  ka  luna  i  Kilauea, 
A  Wahine-kapu  i  ka  Lua; 
Kapu  na  papa  elima  o  ka  Lua; 
Kapu  Kilauea  i  ke  ahi  a  ka  Wahine  — 
Kapu  ia  Ka-moho-alii,  he  alii  hanau  kapu. 
E  ho'i  au  e  ike  me  ku'u  haku. 
Ke  haku'iku'i  mai  nei  ka  lani ; 
Owaowa  ka  honua; 
Ua  moe  kanaka  kai  o  ka  honua ; 
Ua  ala  kukui  a  Kane. 
Kane-po,  hooulu  mai ; 
He  hiamoe  kapu  kou  hoala  ana. 
E  ala  e,  Kahiki-ku ; 
E  ala  e,  Kahiki-moe; 
E  ala  ho'i  au,  ua  hiki  mai  oe; 
Ua  ala  ka  lani,  ua  ala  ka  honua ; 
Ua  ala  ka  uka,  ua  ala  ke  kai. 
Akahi  la  o  ke  aloha  i  hiki  ma^  ai;  . 
Ke  ho'onaue  nei,  naue  ku'u  houpo. 
I  ka  houpo  ka  lele  hewa  a  Kane ; 
Ilaila  ke  kia'i  ho'iho'i  aina. 
Ala  a  moe  i  ke  ka'i  o  ko  haku ; 
Ala  mai  no,  e ! 
Eia  au  o  Hiiaka. 
Ala  mai,  ho'i! 
(I  e!  Holoe!) 

TRANSLATION 

On  the  heights  about  Kilauea; 

With  the  sacred  dame  in  the  Pit  — 

Five  tabu  strata  has  Kilauea ; 

Tabu's  the  Pit  through  the  Goddess'  fire; 

Tabu  hedges  round  Moho-alii  — 

A  tabu  god  was  he  from  his  birth. 

To  these  will  I  go  with  my  lord. 

The  heavens  above  are  in  turmoil ; 

The  earth  beneath  is  riven ; 

The  Sea-powers  of  earth  are  sleeping; 

The  Torch  of  Kane  has  risen : 


PELE  AND  HIIAKA — A  MYTH  149 

0  God  of  the  Night,  inspire  me ! 
Thy  sleep  needs  a  sacred  waking. 
Awake,  O  Kahiki-ku ! 

Awake,  O  Kahiki-moe ! 

I,  too,  will  awake  at  thy  coming. 

The  heavens  are  awake,  and  the  earth 

Is  astir  from  mountain  to  sea. 

To-day  comes  the  first  pang  of  love ; 

My  heart,  my  heart,  how  wildly  it  moves! 

My  breast  is  torn,  torn  by  God  Kane. 

In  the  breast  lurks  the  mischief  of  Kane  — 

The  heart  is  the  fortress  of  Honor's  guard. 

Awake !  repose  in  thy  sovereign's  care. 

1  pray  thee  awake ! 
Here  am  I,  Hiiaka. 

Awake,  I  beg  and  entreat  thee ! 
Let  my  prayer  speed  its  way! 

To  the  grist  of  prayers  which  Hiiaka,  with  chanting  tone,  had 
already  brought  to  the  prayer-mill  of  the  gods,  she  now  added, 
or  —  following  the  figure  employed  by  the  Hawaiian  narrator  — 
laid  on  the  altar  of  the  gods  (a)  (uhau)  the  following;  her  mental 
attitude  being  that  of  one  who  was  angling  —  again  to  borrow 
the  Hawaiian  figure  —  literally,  fishing  (paeaea}  (b}  for  a  favor, 
a  benefit: 

Ke  hooulu  au,  e  Kane-kapolei,  i  mua, 
I  o  ulu  Kini  o  ke  Akua ; 
Ulu  mai  o  Kane,  o  Kanaloa. 
O  Hiiaka  au  la,  o  ke  kaula,  a  ke  kahuna, 
Nana  i  hana,  nana  i  hooulu ; 
A  hooulu  au  i  ke  ola,  a  he  ola  no ; 
He  ola  ho'i  kou,  e  Lohiau-ipo  i  Haena ; 
A  ola  ho'i,  he  ola; 
He  ola  nui,  he  ola  iki ; 
He  ola  a  kulia  i  ka  nu'u ; 
A  ola  oe,  e  Lohiau-ipo. 
I  e!  holo  e! 

(a)  I'hau.  to  lay  down  or  offer  a  prayer,  as,  e.g.,  uhau  i  ka  pule.     The 
offering  of  the  prayer  la  considered  as  a  physical   act,   the   same  as   laying 
down  a  pig  or  a  fish  on  the  altar  of  the  god. 

(b)  1'ti'ii'n.  a.  fishing  rod;   the  act  of  fishing.     Hiiaka  is  represented  as 
fishing  for  a  favor. 


150  PELE  AND  HIIAKA — A  MYTH 

» 

TRANSLATION 

To  the  temple,  its  healing  rite, 
I  summon  you,  Kane-kapolei ; 
Pray  gather,  ye  Wilderness  Host; 
Come  Kane,  and  come  Kanaloa ; 
Hiiaka,  prophet  and  priest,  am  I: 
It  is  mine  to  inspire,  to  perform : 
I  have  striven  for  life  and  life  came  — 
Your  life,  Lohiau  of  Haena  — 
Aye,  life,  life  indeed; 
Life  in  its  fullness,  life  in  detail; 
Life  to  stand  at  the  temple  shrine: 
Such  life  be  yours,  beloved  Lohiau ! 
Urge  on ;  let  the  cure  work ! 

Hiiaka  chanted  also  another  prayer: 

E  Lono,  e  Lono,  e  Lono-ku-lani, 
E  Lono  noho  i  ka  wai, 

0  houlu  oe,  o  inana  oe ; 
Hoinana  i  ke  ola; 
Ho'opu'epu'e  ana  oe  i  ka  wai, 

1  ka  Wai,  ka  Wai  Ola  a  Kane, 
Ka  Wai  Ola  a  Kanaloa, 

I  ka  Hikina,  i  ke  Komohana  — 
I  wai  hua,  i  wai  lani! 
I  e,  holo  e! 

TRANSLATION 

O  Lono,  Lono,  God  Lono  on  high, 

Lono,  whose  realm  is  the  watery  vast  — 

Inspirer,  promoter,  art  thou  ; 

Give  aid  to  this  work  of  perfect  cure ; 

Thou  givest  life's  magic  to  water, 

The  living  water,  Water  of  Kane, 

The  living  Water  of  Kanaloa, 

Which  flows  in  the  east,  flows  in  the  west, 

In  the  bubbling  fount,  in  heaven's  rain. 

Speed  now,  urge  on  the  cure ! 


PELE  AND  HIIAKA — A  MYTH  151 

Prayer  quickly  followed  prayer,  like  the  moving  pictures  in  a 
shifting  scene: 

Eia  ana  au,  e  Laka,  (a) 
Kane  a  Ha'i-wahine ; 
Ha'i  pua  o  ka  nahelehele, 
Ha'i  hana  maile  o  ka  wao, 
Houluulu  lei  ho'i  o  Laka; 
O  Hiiaka  kaula  mana  ia,  e; 
Nana  i  ho'uluulu  na  ma'i ; 
A  a'e,  a  ulu,  a  noho  i  kou  kahu. 
Eia  ka  wai  la,  he  Wai  ola,  e ! 
E  ola,  ho'i,  e-e! 

TRANSLATION 

Here  stand  I  in  stress,  Laka, 

Thou  husband  of  Ha'inakolo; 

What  flowers  have  I  plucked  in  the  wild, 

What  maile  stripped  in  the  forest, 

To  twine  into  wreaths  for  Laka ! 

Thus  toiled  the  seer  Hiiaka; 

For  hers  was  the  magic  of  cure. 

But  come  thou,  mount,  enter,  possess ; 

Give  life  to  thy  servant  and  priest. 

Here's  water,  the  Water  of  Life! 

Grant  life  in  abundance,  life! 

The  conclusion  of  this  prayer  saw  Lohiau  quite  restored  to 
consciousness,  but  in  a  state  of  utter  bewilderment  as  to  his  sur- 
roundings. He  found  himself  most  unaccountably  in  a  small 
rocky  chamber  with  two  women  who  were  utter  strangers  in  at- 
tendance on  him.  Before  him,  as  he  looked  out,  hung  the  apron 
of  a  mountain  precipice,  while  in  the  distance  and  far  below  tossed 
the  ocean,  a  familiar  sight  that  called  him  back  to  earth  at  once, 
stirring  pleasant  fancies  in  his  mind  and  waking  in  him  a  yearn- 
ing for  the  sea. 

(a)  Laka,  a.  god.  or  demi-god,  of  various  functions,  including  fishing, 
agriculture  and  a  participation  in  house-building.  He  was  also  one  of  the 
gods  invoked  by  canoe-builders.  The  name  is  evidently  the  same  as  Rata, 
the  appellation.  In  Tahiti,  Raro-tonga  and  New  Zealand,  of  the  lehua  (Metro- 
sideros  lutea).  N.  B.  This  Laka  is  to  be  carefully  distinguished  from  the 
female  Laka,  the  goddess  and  patron  of  the  hula  as  well  as  necromancy. 


152  PELE  AND  HIIAKA — A  MYTH 

CHAPTER  XXVII 

THEY    DESCEND    FROM    THE    CLIFF    BY    RAINBOW 

BRIDGES  —  LOHIAU,  RESTORED,   GOES 

A-SURFING 

Hiiaka's  work  of  healing  was  now  accomplished.  She  had 
seen  the  cold  and  withered  form  gain  fullness,  warmth  and 
color;  been  cheered  by  the  oo-a-moa,  the  crowing  sigh  that 
came  with  the  inrush  of  air  to  the  lungs  —  and  now  he  stood 
before  her  in  physical  perfection. 

The  question  —  asked  by  Wahine-oma'o  —  how  they  were  to 
climb  down  from  their  inaccessible  position  was  answered  by  the 
sudden  appearance  of  three  rainbows  that  arched  themselves 
conveniently  at  their  feet,  and  on  these,  as  on  ladders,  they 
climbed  from  the  dizzy  height  to  the  sleeping  village  below. 
Under  the  priestly .  guidance  of  Hiiaka,  they  all  now  resorted  to 
the  ocean  and  with  the  aid  of  its  waters  performed  the  rite  of 
cleansing  from  the  ceremonial  defilement  that  came  from  the 
touch  of  a  corpse.  With  this  cleansing  each  one  of  them  seemed 
to  have  a  new  birth  of  physical  perfection.  As  they  came  up  out 
of  the  water  their  bodies  seemed  actually  to  glow  with  a  fresh 
and  radiant  beauty. 

The  touch  of  salt  water  woke  in  Lohiau  a  longing  he  could  not 
resist.  He  took  his  surf-board  and,  with  face  to  the  incoming 
rollers,  made  for  the  open  sea.  The  place  was  one  where  he  had 
often  sported  before,  prescriptive  custom  having  in  fact  set  it 
apart  for  the  exclusive  use  of  the  chiefs. 

The  "fish" — as  the  Hawaiians  called  the  Milky  way  —  was 
already  declining  in  the  west  and  beginning  to  pale  at  the  ap- 
proach of  a  new  day,  and  Lohiau  still  rode  the  waves. 

That  same  night  Kahua-nui,  Lohiau's  sister,  woke  from  her 
sleep  with  a  start.  She  went  out  of  doors  and,  lifting  her  eyes  to 
the  mountain  wall,  saw  a  light  gleaming  in  the  cave  where  lay 
her  brother's  body.  She  rubbed  her  eyes  to  remove  the  cobwebs 
of  sleep  —  yes,  there  it  was,  a  quivering  light,  set  like  an  eye 
in  the  socket  of  the  mountain  wall,  and  figures  moving  about. 
She  .rushed  back  into  the  house  where  slept  her  husband  and 
stirred  him  with  her  foot. 

"What  are  you  about!"  demanded  the  man.  "Do  you  want  to 
kill  me?" 


PELE  AND  HIIAKA — A  MYTH  153 

"Get  up;  there's  a  fire  burning  in  the  cave,  up  the  mountain. 
Come !" 

"What  crazy  fit  possesses  you,"  muttered  the  man  as  he  went 
out.  "To  knock  my  wind  out  with  such  a  kick !  —  and  there's 
no  fire  up  there,  merely  a  star  sinking  in  the  west.  That's  all 
there  was  to  it.  Go  to  bed!" 

The  woman  was  silenced  but  not  convinced.  Her  sleep  con- 
tinued to  be  broken.  She  fancied  that  she  heard  a  human  voice 
calling  to  her;  yet,  on  listening,  she  could  distinguish  only  the 
moaning  of  the  surf.  In  her  restlessness  she  wandered  forth 
again  and  stood  in  the  cool  vault  of  night.  The  endless  mono- 
tone of  the  ocean  filled  her  ears,  but  it  told  her  nothing  new. 
She  sought  her  bed  again  and  turned  her  face  to  the  mat  in  a 
resolute  effort  to  sleep.  She  dozed,  but  the  subtle  goddess  evaded 
her.  Thoughts  of  her  brother  floated  through  her  mind,  and 
the  booming  of  the  surf  now  seemed  to  assume  a  more  intimate 
tone  and  by  some  witchery  of  the  imagination  led  her  out  under 
the  winking  stars,  closer  to  old  Ocean's  moan,  and  made  her 
think:  how  Lohiau  did  delight  in  the  surf;  what  pleasure  he 
took  in  riding  the  billows!  Thus  she  murmured  to  herself.  At 
that  moment  her  straining  vision  detected  an  object  moving  with 
the  waves.  "Some  man  surfing  in  our  tabu  waters  —  yet  how 
can  that  be?  Have  not  all  the  men  of  the  village  gone  over  to 
Niihau  ?  Paoa  urged  them  to  go."  She  moved  along  the  beach. 
By  this  time  it  was  dawn. 

"There  comes  a  woman,"  said  Wahine-oma'o. 

"His  sister,  Kahua-nui,"  Hiiaka  remarked  quietly. 

Wahine-oma'o  called  to  her  by  name  and  went  forward  to  meet 
her. 

"Ah,  it  is  you  two  women,"  Kahua-nui  exclaimed. 

"Where's  your  husband?"  Wahine-oma'o  asked. 

"Asleep  in  the  house." 

"Go  and  call  him ;  tell  him  to  take  his  canoe  and  go  over  to 
Niihau  and  bring  Paoa,"  said  Wahine-oma'o.  "Lohiau  is  alive 
and  well.  Look,  there  he  comes  on  the  surf-board." 

In  a  tumult  of  joy  the  woman  ran  to  the  house  and  shouted 
the  tidings  to  her  husband.  Nakoa-ola,  girding  his  malo  about 
him  as  he  came  out  of  the  door,  made  all  speed  for  the  halau ; 
shoved  the  canoe  down  the  slope  of  the  beach;  looked  to  the 
lashings  of  the  outrigger;  saw  that  the  paddles,  bailer  and  what 
not  were  in  place ;  stepped  the  mast ;  arranged  the  sail  and  the 


154  PELE  AND  HIIAKA — A  MYTH 

sheet;  then,  with  a  final  push,  he  leaped  in  astern  and  set  his 
course  for  Niihau. 

The  story  of  Lohiau's  miraculous  return  to  life  spread  like 
wild  fire  until  the  whole  population  of  the  little  island  of  Niihau 
was  buzzing  with  the  wonder.  Paoa,  in  his  haste  and  excite- 
ment, neglected  the  ordinary  civilities  and  failed  to  invite  his 
visitor  to  "come  in  and  eat."  They  took  canoe  on  the  instant 
and  were  the  first  to  arrive  at  Haena. 

At  sight  of  Lohiau,  whom  they  found  quiet  and  thoughtful, 
surrounded  by  a  houseful  of  people,  in  conversation  with  his 
sister  and  two  women  who  were  strangers,  they  set  up  a  wailing 
cry  of  joy  that  was  chorused  by  the  whole  company. 

The  great  raft  of  attendants,  men  and  women,  round-eyed 
with  wonder,  reached  Haena  in  successive  arrivals  later  in  the 
day.  First  came  those  who  eagerly  credited  the  report  of  Lohiau's 
resurrection;  scattering  along  after  them,  strangers  and  those 
who  were  in  any  degree  skeptical  of  this  great  mystery.  Each 
hour  saw  a  bunch  of  new  arrivals,  not  from  Niihau  alone  but 
from  all  parts  of  Kauai. 

When  Kahua-nui  and  her  husband  had  first  wept  over  Lohiau, 
embracing  and  kissing  him,  uttering  their  welcome  in  joyous 
cries  of  wailing,  they  turned  to  the  two  women,  the  strangers, 
for  Lohiau  bade  them  extend  their  welcome  to  "these  two  women 
who  have  brought  me  to  life  again." 

"Where  are  they  from  ?"  Kahua-nui  asked. 

"I  know  not ;  I  only  know  they  have  given  me  life." 

"It  was  worth  while  for  my  brother  to  have  died  to  secure  two 
such  beautiful  women  as  you,"  said  Kahua-nui  as  she  faced 
Hiiaka. 

"The  other  one  is  more  beautiful  than  we  are,"  Hiiaka  an- 
swered. 

"Where  is  she?" 

"Toward  the  Sunrise,"  Hiiaka  answered. 

"What  is  the  name  of  the  country?"  queried  Kahua-nui. 

"Hawaii." 

"Who  is  the  woman,"  persisted  Kahua-nui. 

"Her  name  is  Pele." 

"I  know  her."    Kahua-nui  spoke  with  lower  tone. 

"She  it  was  who  sent  us  to  fetch  Lohiau.  We  found  him  dead. 
1  worked  according  to  my  ability  —  you  see,  our  man  is  alive 
again." 


PELE  AND  HIIAKA — A  MYTH  155 

CHAPTER  XXVIII 
THE  GODS  COME  TO  LOHIAU'S  FEAST 

Under  the  direction  of  Kahua-nui  —  the  woman  to  whom  be- 
longed the  executive  mind  —  proclamation  was  made  through- 
out the  land,  in  the  name  of  Lohiau,  commanding  all  the  people 
to  collect  the  necessary  food  and  material  in  preparation  for  a 
great  feast,  that  they  might  celebrate  properly  Lohiau's  return 
to  life. 

It  was  to  be  an  occasion  of  unparalled  interest  and  importance : 
a  chief,  famed  for  his  manly  beauty  and  popular  talents,  rescued 
from  the  grave ;  the  magician  who  had  accomplished  this  marvel, 
a  woman  of  surpassing  beauty ;  an  old-time  feast,  with  its  lavish 
profusion ;  the  hula,  with  its  lyric  and  epic  thrills :  a  combination 
of  attractions  that  appealed  to  every  taste,  whether  of  sage,  epi- 
cure, frivolous  dilettante  or  dull-witted  peasant,  it  was  sure  to 
be  the  event  of  a  lifetime.  All  were  invited  and  all  came. 

The  halau  in  which  the  people  assembled  was  a  temple  of 
Flora,  or  rather  of  her  Polynesian  sister  Laka.  At  the  request 
of  Hiiaka,  whose  every  wish  was  law,  one  half  of  the  hall  was 
screened  off  by  a  rustic  partition  as  a  special  feasting  hall  for 
the  gods.  "My  relatives,"  said  Hiiaka,  "are  numerous." 

In  this  part  of  the  halau  were  laid  the  sacrificial  viands  for  the 
supply  of  an  immense  host.  Having  commanded  silence,  Hiaaka, 
after  the  manner  of  prayer,  invited  the  attendance  of  the  gods. 
A  hush  fell  upon  the  assembly ;  the  air  was  stirred  by  the  fanning 
of  many  wings.  No  speech,  no  human  voice,  only  the  gentle 
clash  of  wooden  dishes,  the  rustle  of  leaves,  the  gurgle  of  deep 
potations  and  the  subdued  sounds  of  gustation  came  from  the 
place  into  which  no  human  foot  or  eye  dared  intrude.  At  the 
conclusion  of  the  affair,  when  Hiiaka,  in  priestly  fashion,  had 
pronounced  the  absolving  word  noa  and  the  stewards  were 
again  at  liberty  to  enter  the  precinct  where  the  immortals  had 
just  now  celebrated  their  symposium,  it  seemed,  at  first  glance, 
as  if  nothing  had  been  touched.  The  leafy  bundles  of  fish  and 
fowl  and  meat  remained  unopened,  but  they  proved  to  be  empty ; 
the  coconuts,  unbroken,  were  yet  devoid  of  meat;  the  bananas 
were  found  to  be  but  hollow  skins.  The  substance,  the  essence, 
had  been  filched  away  by  some  inscrutable  power.  This  was  the 
at  inoino  —  consumption  to  the  last  morsel  —  practiced  by  the 
gods. 


156  PELE  AND  HIIAKA — A  MYTH 

It  was  a  solemn  affair,  after  all,  this  parting  feast,  at  which, 
in  spite  of  the  babel  of  voices,  weighty  affairs  had  to  be  settled. 
Malae-ha'a-koa  published  the  fact  that  the  beautiful  woman  who 
sat  in  their  mist  was  Hiiaka,  the  sister  of  Pele ;  that  her  art  had 
captured  the  unhappy  flitting  ghost  of  Lohiau,  restored  it  to  its 
renovated  and  matchless  form  and  that,  in  fulfillment  of  her 
errand,  she  was  about  to  lead  him  away  with  her  to  be  the  bed- 
mate  of  the  goddess  who  ruled  the  volcano. 

Paoa  —  he  whose  tempestuous  nature  had  not  long  ago  sworn 
vengeance  against  the  author  of  Lohiau's  taking-off  —  now  spoke 
up  and  declared  his  purpose  to  go  with  his  master  on  this  his 
new  and  strange  adventure.  Lohiau  restrained  him. 

"I  go  with  these  two  women.  If  I  die  —  so  be  it  —  'twere  a 
glorious  end,  —  with  these  two  who  rescued  me  from  the  grave 
and  brought  me  back  to  the  delights  of  your  society.  If  I  live 
and  make  my  abode  on  Hawaii,  it  will  be  for  you  to  come  and 
share  the  blessings  of  my  new  home."  Then,  addressing  himself 
specially  to  Paoa,  "You  will  remain  here,  as  my  deputy,  ruling 
over  the  land.  If  my  adventure  fares  well,  I  will  come  and  fetch 
you  —  if  .  .  .  ill,  your  coming  would  not  advantage.  .  .  .  You 
shall  stay  here." 


CHAPTER  XXIX 
HIIAKA'S  ADDRESS  TO  CAPE  KAENA 

The  mountains  were  still  in  shadow,  but  the  star  of  morning 
was  on  high  and  rosy  fingers  in  the  east  heralded  the  approach 
of  day,  taming  the  flare  of  the  torches  and  making  them  almost 
a  superfluity  as  the  canoe  —  with  Hiiaka  occupying  the  pola, 
Lohiau  in  the  stern  holding  the  steersman's  paddle  and  Wahine- 
oma'o  ensconced  in  the  bow  —  curvetted  to  the  waves  and  shot 
out  into  the  blue  sea.  One  paddle-stroke  and  the  craft  had 
cleared  the  land,  another  and  it  had  traversed  the  heaving  chan- 
nel of  le-ie-waena,  another  and  it  was  beached  on  the  sands  of 
Mokuleia.  At  this  point  Hiiaka  parted  from  her  two  companions, 
directing  them  to  call  for  her  with  the  canoe  at  a  designated 
place. 

Hiiaka 's  first  care  was  to  pay  her  respects  to  the  aged  one,  her 
ancestor,  Pohaku-o-Kaua'i ;  after  that  to  her  ancestral  divinity 


PELE  AND  HIIAKA — A  MYTH  157 

Kaena,(a)  a  name  in  modern  times  bestowed  on  the  western  cape 
of  Oahu.  She  turned  this  point  and  passed  into  the  sweltering 
lea  where  the  sun  poured  its  merciless  heat  and,  as  she  climbed 
the  slope  of  the  Waianae  mountain,  looking  back  on  the  route 
just  accomplished,  according  to  her  custom,  she  uttered  her  com- 
ments in  song: 

Kunihi   Kaena,  holo   i   ka  malie; 

Wela  i  ka  La  ke  alo  o  ka  pali; 

Auamo  mai  i  ka  La  o  Kilauea; 

Ikiiki  i  ka  La  na  Ke-awa-ula, 

Ola  i  ka  makani  Kai-a-ulu  Kohola-lele  — 

He  makani  ia  no  lalo. 

Haoa  ka  La  i  na  Makua; 

Lili  ka  La  i  Ohiki-lolo; 

Ha'a-hula  le'a  ke  La  i  ke  kula, 

Ka  Ha'a  ana  o  ka  La  i  Makaha ; 

Oi  ka  niho  o  ka  La  i  Ku-manomano; 

Ola  Ka-maile  i  ka  huna  na  niho; 

Mo'a  wela  ke  kula  o  Walio ; 

Ola  Kua-iwa  i  ka  malama  po; 

Ola  Waianae  i  ka  makani  Kai-a-ulu, (a) 

Ke  hoa  aku  la  i  ka  lau  o  ka  niu. 

Uwe  o  Kane-pu-niu(b)  i  ka  wela  o  ka  La; 

Alaila  ku'u  ka  luhi,  ka  malo'elo'e, 

Auau  aku  i  ka  wai  i  Lua-lua-lei. 

Aheahe  Kona,(c)   Aheahe  Koolau-wahine,(rf) 

Ahe  no  i  ka  lau  o  ka  ilima. 

Wela,  wela  i  ka  La  ka  pili  i  ka  umauma, 

I  Pu'u-li'ili'i,  i  Kalawalawa,  i  Pahe-lona, 

A  ka  pi'i'na  i  Wai-ko-ne-ne-ne ; 

Hoomaha  aku  i  Ka-moa-ula ; 

A  ka  luna  i  Poha-kea 

Ku  au,  nana  i  kai  o  Hilo: 


(a)  Kai-a-ulu,  a.  sea-breeze  that  comforted  Waianae. 

(b)  Kane-pu-niu,  a.  form  of  god   Kane,   now   an  uncarved  bowlder;   here 
used    in   a   tropical   sense   to   mean    the   head.      The   Hawaiians,   impelled    by 
the  same  vein  of  humor  as  ourselves,  often  spoke  of  the  human  head  as  a 
coconut    (pu-niu). 

(o)     Kona,  here  used  as  a  local  name  for  the  sea-breeze, 
(d)      Koolau-icahine,   a   wind,    stronger,    but    from    the    same    direction    as 
the  Kona. 


158  PELE  AND  HIIAKA — A  MYTH 

Ke  ho'omoe  a'e  la  i  ke  kehau 
O  a'u  hale  lehua  i  kai  o  Puna, 
O  a'u  hale  lehua  i  kai  o  Ku-ki'i. 

TRANSLATION 

Kaena's  profile  fleets  through  the  calm, 

With  flanks  ablaze  in  the  sunlight  — 

A  furnace-heat  like  Kilauea; 

Ke-awa-ula  swelters  in  heat; 

Kohola-lele  revives  in  the  breeze, 

That  breath  from  the  sea,  Kai-a-ulu. 

Fierce  glows  the  sun  of  Makua; 

How  it  quivers  at  Ohiki-lele  — 

Tis  the  Sun-god's  dance  o'er  the  plain, 

A  riot  of  dance  at  Makaha. 

The  s.un-tooth  is  sharp  at  Kumano ; 

Life  comes  again  to  Maile  ridge, 

When  the  Sun-god  ensheaths  his  fang. 

The  plain  Walio  is  sunburned  and  scorched ; 

Kua-iwa  revives  with  the  nightfall ; 

Waianae  is  consoled  by  the  breeze 

Kai-a-ulu  and  waves  its  coco  fronds ; 

Kane-pu-niu's  fearful  of  sunstroke  ;(*) 

A  truce,  now,  to  toil  and  fatigue: 

We  plunge  in  the  Lua-lei  water 

And  feel  the  kind  breeze  of  Kona, 

The  cooling  breath  of  the  goddess, 

As  it  stirs  the  leaves  of  ilima. 

The  radiant  heat  scorches  the  breast 

While  I  sidle  and  slip  and  climb 

Up  one  steep  hill  then  another; 

Thus  gain  I  at  last  Moa-ula, 

The  summit  of  Poha-kea. 

There  stand  I  and  gaze  oversea 

To  Hilo,  where  lie  my  dewy-cool 

Forest  preserves  of  lehua 

That  reach  to  the  sea  in  Puna  — 

My  lehuas  that  enroof  Kuki'i. 

According  to  another  account,  — less  mythical —  Hiiaka,  on 

(e)     The  author  begs  to  remark  that  sunstroke  is  unknown  in  all  Hawaii. 


PELE  AND  HIIAKA — A  MYTH  159 

her  departure  from  Haena,  packed  off  Wahine-oma'o  and  Lo- 
hiau  in  the  canoe,  while  she  herself  started  on  afoot.  Before 
proceeding  on  her  way  she  turned  herself  about  and,  as  was  her 
wont,  made  a  farewell  address  to  the  precipitous  cliffs  of  Ka- 
lalau  and  to  the  deity  therein  enshrined: 

0  Ka-lalau,  pali  a'ala  ho'i,  e, 
Ke  ako  ia  a'e  la  e  ka  wahine; 
A'ala  ka  pali  i  ka  laua'e(a)  e 

1  Hono-pu,  Wai-aloha. 
Aloha  oe  la,  e-e  ! 

TRANSLATION 

Your  verdant  mountain  walls,  Lalau  — 
Where  the  nymphs  pluck  harvest  of  wreaths  — 
Fragrant  with  breath  of  lau-a'e, 
Fed  by  love's  waters  at  Hono-pii ; 
My  farewell  love  goes  forth  to  you. 

Hiiaka  now  left  behind  her  the  wild  and  precipitous  region  of 
Kalalau  and,  passing  through  Miloli'i,  came  into  Mana,  a  region 
famous  for  its  heat,  its  sand-hills,  and  its  tantalizing  mirage. 
Mana  was  also  the  haunt  of  a  swarm  of  little  beings,  elfs, 
brownies  and  what  not,  to  whom  Hiiaka  courteously  offered  her 
salutations : 

O  Mana,  aina  a  ke  Akua,(&)  e-e, 

Aina  a  ke  Akua  i  ka  li'u ; 

O  ka  pa'a  kolo  hele  i  o,  e-e  ! 

E  ho'i  mai  ana  ka  oe(c)  i  o'u  nei,  e-e. 

TRANSLATION 

Mana,  thou  land  of  the  godling  host, 
Thou  land  of  that  wonder  —  mirage ; 
Swarming  with  creatures  that  creep  and  crawl  ! 

But  you're  coming  to  take  me  hence  ! 

(a)  Lau-a'e,  a.  fragrant  plant  that  grows  in  the  woods  of  Kaual. 

(b)  Akua.     The   word  akua   was  used   not   alone    to   designate  the   gods. 
It  was  also  applied   to  any   superhuman   or  supernatural   being.     The   refer- 
ence here  is  to  the  little  creatures  that  swarmed  in  the  land. 

(c)  Oe.      This    last    line    is    evidently    addressed    to    her    traveling   com- 
panion, Wahine-oma'o,  whom  she  descried  in  the  canoe  in  the  offing. 


160  PELE  AND  HIIAKA — A  MYTH 

According  to  this  version  of  the  narrative,  which  is  the  prefer- 
able one,  Hiiaka  now  took  passage  in  the  canoe  and  from  Mana 
the  reunited  party  sailed  away  for  Oahu.  By  this  happy  reunion 
the  otherwise  dissevered  narrative  is  brought  into  harmony  and 
conflicting  versions  no  longer  pull  away  from  each  other  like  two 
ill-trained  steers. 

The  voyage  was  not  without  enlivening  incident.  When  the 
canoe  had  reached  a  point  where  the  surges  began  to  roll  in  the 
direction  of  Oahu  Hiiaka  saw  two  monster  sharks  disporting 
themselves  in  the  waves  whom  she  recognized  as  relatives  on  the 
side  of  her  paternal  grand-father,  their  names  being  Kua  and 
Kahole-a-Kane.  This  was  her  second  encounter  with  these  sea- 
monsters;  the  first  was  on  her  recent  voyage  to  Kauai,  an  en- 
counter which  had  threatened  serious  results,  if  not  disaster,  to 
Hiiaka's  expedition.  As  the  story  goes,  when  Kua  and  Kahole 
had  become  aware  that  Hiiaka's  going  was  for  the  purpose  of 
bringing  Lohiau  to  the  bed  of  Pele,  they  were  moved  to  great 
disapproval  of  her  enterprise:  "A  mere  man,"  said  they.  "The 
idea  of  mating  him  with  Pele  is  atrocious ;  and  he  is  a  dead  man 
at  that." 

After  taking  counsel  with  the  sea-goddess  Moana-nui-ka-lehua, 
who  had  her  boudoir  in  the  deep  waters  of  leie-waena,  with  her 
aid  they  raised  a  commotion  in  the  sea  and  Hiiaka  barely  escaped 
being  swamped  by  a  mighty  water-spout.  For  her  part  Hiiaka 
was  quite  ready  to  overlook  this  rough  play  of  her  old 
kinsfolk  and  to  do  the  agreeable  with  them  and  she  accordingly 
addressed  them  kindly :  "How  lucky  for  me  is  this  meeting 
again  with  you  out  here  in  the  ocean  !  It  will  enable  me  to  re- 
lieve my  hardships  by  a  smack  of  real  comfort." 

The  two  sea-monsters  felt  unable  to  respond  to  Hiiaka's  ad- 
vances in  a  like  spirit  with  her's.  Their  consciences  plead  guilty. 
"Look  here,"  said  Kua  to  his  fellow,  "this  is  our  grandchild." 

"Yes,"  his  companion  replied,  "and  she  will  put  us  to  death. 
We'd  better  hide  ourselves,  you  in  your  patch  of  surf,  I  in  mine." 

"That  sort  of  a  ruse  won't  avail  us  in  the  least."  objected  Kua. 

"What  then?    Where  shall  we  flee  for  safety?" 

"To  the  mountains  back  of  Waianae,  to  be  sure,"  asserted  Kua. 

This  suggestion  meeting  with  the  approval  of  his  companion, 
they  hastened  to  land  and,  having  divested  themselves  of  their 
shark-bodies  and  resumed  human  form,  they  made  for  the  moun- 
tains and  hid  themselves  in  the  palaa  fern.  Hiiaka  was  greatly 
disappointed  that  these  two  old  people  should  have  so  utterly  mis- 


THE  DESCENT  FROM  THE  CLIFFS 


PELE  AND  HJIAKA — A  MYTH  161 

conceived  her  attitude  of  mind  toward  them  as  to  rob  her  of  their 
interesting  company.    She  expressed  her  observations  in  song : 

A  makani  Kai-a-ulu  lalo  o  Waianae, 

E  wehe  aku  ana  i  ka  lau  o  ka  niu. 

Ha'i  ka  nalu  o  Kua  a  ala  i  ka  po ; 

I  hiki  aku,  i  moe  aku  iuka  ka  luhi  o  ke  kai : 

Moe  no  a  huli  ke  alo(a)  i  ka  paia. 

Hiki  ka  alele  a  kou  ipo 

A  koena  lau  ka  ula,  ( b )  e : 

He  ula  aloha,  e  ! — 

Makani  pahele-hala(c)  o  Kamaile-huna, 

Ke  wahi  mai  la  e  naha  lalo  o  Malamalama-iki. 

Ike'a  Wai-lua(d)  — ke  kino  o  ka  laau,(?) 

Pau  pu  no  me  ke  kino  o  ka  Lehua(/)  wehe'a: 

Wehe'a  iho  nei  loko  o  ka  moe, 

Malamalama  oko'a  no  olalo  me  he  ahi  lele  la  ! 

He'e,  e-e  ! 

TRANSLATION 

A  cat'spavv  ruffles  the  Waianae  sea, 
Lifting  the  fronds  of  the  coco-palm; 
The  waves  of  Kua  rise  betime 
And  haste  to  repose  neath  the  cliff, 
To  sleep  secure  with  face  to  the  wall. 

(o)  Huli  ke  alo  i  ka  paia.  To  sleep  with  one's  face  turned  to  the  wall 
was  reckoned  to  indicate  a  high  degree  of  confidence  in  one's  safety. 

(6)      Ula,    a    tingling    in    the    ears.      Tinnitus    aurlum,    a    tingling    in    the 
ears,   or  any   similar  symptom   in   that   organ  was   regarded   as   a   sure   sign 
that    some    person    was    making    a    communication    from    a    distance.      This 
superstition,    or    sentiment,    in    regard    to    tinnitus   aurlum    was   not    peculiar 
to  the  Polynesian.     In  Der  Trompeter  von   Saekklngen  I  find  the  following : 
Laut   das  Ohr  klingt,  als  ein  Zeichen, 
Dass  die  Heimath  sein  godenket, — 

(c)  Pahele-hala,  litterally,  shaking  the  hala   (pandanus  tree).     Hala  also 
also   meant  fault  or  sin.     The  figure   is   to  be  taken    to  mean   a  shaking  of 
sins,   in  other  words,  a  casting  of  them  away,  a  disregarding  of  them. 

(d)  Wai-liui,  an  abyss  in  the  water.     The  reference  is,  of  course,  to  the 
shark-gods. 

(e)  Loan,  wooden.     The  refrn  nc<>  is  to  the  shark-bodies  of  the  two  mon- 
sters which  became  dead,  wooden,  when  discarded  by  them  on  their  coming 
out    of   the   ocean    and    resuming   ordinary   human    form. 

(/)  Lehua.  The  full  name  Is  Moana-nul-ka-lehua,  a  goddess  (mermaid) 
whose  domain  was  In  the  abyss  of  the  leie-waena  channel.  For  further 
details  see  remarks  in  the  text. 


162  PELE  AND  HIIAKA — A  MYTH 

Then  comes  my  herald  of  peace,  with 
Its  ear-tingling(b)  message  of  love, 
Offering  bounty  and  pardon  as  free 
As  the  wind  that  shakes  the  hala  tree. 
Drawn  is  the  bolt  and  open  the  door 
Of  the  secret  chamber  under  the  sea, 
Revealing  the  tricks  of  the  merfolk  twain, 
Their  bodies  dead  as  the  corpse  of  King  Log, 
And  with  them  that  of  the  Mermaid  Queen ; 
For  a  ray  has  pierced  to  their  resting  place, 
As  a  lightning  flash  illumines  the  deep. 
You're  caught,  my  fellows,  you're  caught  ! 

Neither  Kua  nor  Kahole-a-Kane  were  relieved  of  their  guilty 
fears  by  Hiiaka's  soft  words.  They  continued  their  flight  along 
the  same  path  which  was  soon  afterwards  followed  by  Hiiaka  in 
her  climb  to  Poha7kea.  The  only  penalty  inflicted  by  Hiiaka, 
when  at  last  she  came  up  with  them  and  found  them  penitent, 
cowering  in  the  brush,  was  their  retirement  from  the  ocean:  not 
a  light  stroke,  however,  being  almost  the  equivalent  of  taking 
away  a  mariner's  commission,  thus  separating  him  from  his 
chosen  element,  his  native  air. 


CHAPTER  XXX 

WHAT  HIIAKA  SAW  FROM  THE  HEIGHT  OF 
POHAKEA 

To  return  now  to  Hiiaka,  who,  after  a  hot  climb,  is  standing 
on  the  summit  of  Pohakea;  she  is  gazing  with  rapt  and  clear 
vision  far  away  in  the  direction  of  her  own  home-land,  her  moku 
lehua,  in  Puna.  Her  eyes,  under  the  inspiration  of  the  moment, 
disregard  the  ocean  foreground,  on  whose  gently  heaving  bosom 
might  be  seen  the  canoe  that  holds  Lohiau  and  Wahine-oma'o 
snailing  along  to  its  appointed  rendezvous.  Her  mind  is  busy 
interpreting  the  unusual  signs  written  in  the  heavens :  a  swelling 
mountainous  mass  of  flame-shot  clouds,  boiling  up  from  some 
hidden  source.  It  spells  ruin  and  desolation  —  her  own  forest- 
parks  blasted  and  fire-smitten ;  but,  saddest  and  most  heart- 
rending of  all  is  the  thought  that  her  own  Hopoe,  the  beautiful, 
the  accomplished,  the  generous,  the  darling  of  her  heart  —  Hopoe 


PELE  AND  HIIAKA — A  MYTH  163 

has  been  swallowed  up  in  the  rack.  Hopoe,  whose  accepted  em- 
blem and  favorite  poetical  metamorphosis  was  a  tall  lehua  tree 
in  full  blossom,  is  now  a  scarred  rock  teetotumed  back  and  forth 
by  the  tides  and  waves  of  the  ocean.  This  thought,  however 
much  she  would  put  it  aside,  remained  to  fester  in  her  heart. 

(We  omit  at  this  point  a  considerable  number  of  mele  which 
are  ascribed  to  Hiiaka  and  declared  to  have  been  sung  by  her 
while  occupying  this  mountain  perch  at  Poha-kea.  Application 
to  them  of  the  rule  that  requires  conformity  to  a  reasonable 
standard  of  relevancy  to  the  main  purpose  of  the  narrative  re- 
sults in  their  exclusion.) 

The  song  next  given  —  by  some  dubbed  a  pule,  because  of  its 
serious  purpose,  no  doubt  —  seems  to  be  entitled  to  admission  to 
the  narrative : 

Aluna  au  a  Poha-kea, 

Ku  au,  nana  ia  Puna: 

Po  Puna  i  ka  ua  awaawa; 

Pohina  Puna  i  ka  ua  noenoe; 

Hele  ke  a  i  kai  o  ka  La-hiku  o  a'u  lehua, 

0  a'u  lehua  i  aina(a)  ka  manu; 

1  lahui(&)  ai  a  kapu. 

Aia  la,  ke  huki'a(c)la  i  kai  o  Nana-huki  — 
Hula  le'a  wale  i  kai  o  Nana-huki,  e  ! 

TRANSLATION 

On  the  heights  of  Poha-kea 
I  stand  and  look  forth  on  Puna- 
Puna,  pelted  with  bitter  rain, 
Veiled  with  a  downpour  black  as  night  ! 
Gone,  gone  are  my  forests,  lehuas 
Whose  bloom  once  gave  the  birds  nectar  ! 
Yet  they  were  insured  with  a  promise  ! 
Look,  how  the  fire-fiends  flit  to  and  fro  ! 
A  merry  dance  for  them  to  the  sea, 
Down  to  the  sea  at  Nana-huki  ! 

Hiiaka  now  pays  attention  to  the  doings  of  the  people  on  the 
canoe  in  the  offing.  It  is  necessary  to  explain  that,  on  landing 

(a)  Mnn.  to  furnish  food. 

(b)  r.nhui.  wholly,   entirely. 

(o)     Huki.  to  fetch  a  wide  course ;  to  deviate  from  a  direct  course. 


164  PELE  AND  HIIAKA — A  MYTH 

at  Mokuleia,  she  had  ordered  her  two  companions  to  continue 
their  voyage  and  meet  her  on  the  other  side  of  Cape  Kaena 
whose  pointed  beak  lay  close  at  hand.  Lohiau,  nothing  loath  — 
a  pretty  woman  was  company  enough  for  him  —  turned  the 
prow  of  the  canoe  seaward  and  resumed  his  paddle.  After 
passing  the  cape,  the  ocean  calmed,  making  the  work  of  steering 
much  less  arduous.  Now  it  was  that  Lohiau,  feeling  the  warm 
blood  of  young  manhood  swell  the  cockles  of  his  heart  and 
finding  opportunity  at  hand,  made  ardent  love  to  his  attractive 
voyage-companion.  He  pressed  nose  and  lip  against  her's  and 
used  every  argument  to  bring  her  to  accept  his  point  of  view. 

Wahine-oma'o  had  a  mind  of  her  own  and  thought  not  at 
all  averse  to  love  and  its  doings  and  though  very  much  drawn 
to  this  lover  in  particular,  she  decidedly  objected  to  compromis- 
ing her  relations  with  Hiiaka,  but  above  all,  with  the  dread 
mistress  of  the  Volcano,  with  whom  she  must  ere  long  make 
reckoning.  Like  Pele,  Wahine-oma'o  permitted  the  kisses  of 
Lohiau  for  a  time,  but,  knowing  that  passion  grows  by  what  it 
feeds  on,  she  presently  cut  short  his  rations  and  told  him  to  be- 
have himself,  enforcing  her  denial  with  the  unanswerable  argu- 
ment that  she  was  well  persuaded  that  they  would  be  seen  by 
Hiiaka.  It  was  even  so.  It  was  worse.  Hiiaka  did  not  con- 
tent herself  with  throwing  temptation  before  Lohiau,  as  one 
might  place  raw  meat  before  a  hungry  dog;  by  some  witchery 
of  psychologic  power  she  stirred  him  up  to  do  and  dare,  yet  at 
the  same  time  she  impelled  Wahine-oma'o  to  accept,  but  only  a 
certain  degree,  for  she  carefully  set  bounds  to  their  conduct. 
And  this,  be  it  understood,  is  but  the  opening  act  of  a  campaign 
in  which  Hiiaka  resolves  to  avenge  herself  on  Pele. 

When  at  length  Hiiaka  centered  her  attention  on  the  actions 
of  the  people  in  the  canoe,  it  needed  but  a  glance  to  tell  her 
that  the  contagium  planted  in  the  soil  of  Lohiau's  mind  had 
worked  to  a  charm.  Her  own  description  —  though  in  figures 
that  seem  high-wrought  and  foreign  to  our  imaginations  —  had 
better  tell  the  tale: 

Aluna  au  o  Poha-kea, 
Wehe  ka  ilio(a)  i  kona  kapa; 

(o)  Jlio,  dog.  It  is  explained  that  the  meaning  covered  by  this  figure 
is  a  storm-cloud  and,  that  the  stripping  off  of  its  garment,  wehe....i  kona 
kapa,  meant  its  break  up  into  the  fleecy  white  clouds  of  fair  weather.  It 
seems  that  if  the  head  of  this  cloud-dog  pointed  to  the  west  it  meant  rain, 
if  to  the  east,  fair  weather. 


PELE  AND  HIIAKA — A  MYTH  165 

Hanai  alualu(fr)   i  ke  kula  o  Miki-kala,  (c) 

I  ke  kula  o  Puha-malo  (d) 

Hakaka,  kipikipi  o  Kai-a-ulu(e)  me  ke  kanaka; 

Ua  ku'i-ku'i  wale  a  ha'ina(/)  na  ihu ; 

Ua  ka  i  ka  u  me  ka  waimaka, 

I  ke  kula  o  Lualua-lei,(£)  e  ! 

Ku'u  lei  aloha  no  olua  no,  e  ! 

TRANSLATION 

I  stand  ahigh  on  Poha-kea; 

The  dog  of  storm  strips  off  his  robe ; 

A  zephyr  fans  yon  heated  plain  of 

Miki-kala  and  Puha-malo :  — 

Wild  strife  'tween  the  man  and  the  Sea  breeze : 

I  see  noses  flattened,  broken, 

Fountains  become  of  water  and  tears ! 

This  my  garland  of  love  to  you  two  ! 

Hiiaka's  voice  had  the  precious  quality  of  carrying  her  words 
and  making  them  audible  to  a  great  distance,  when  she  so  willed. 
Her  song,  therefore,  did  not,  on  this  occasion,  waste  itself  in  the 
wilderness  of  space.  The  caution  it  imposed  had  its  effect. 
Lohiau  and  Wahine-oma'o  calmed  their  passionate  contentions 
and  proceeded  discreetly  on  their  way  Having  passed  Kalae- 
loa,(/t)  their  canoe  swung  into  that  inverted  arc  of  Oahu's  coast- 
line, in  the  middle  of  which  glisten,  like  two  parted  rows  of  white 
teeth,  the  coral  bluffs  that  were  the  only  guard  at  the  mouth  of 
Pearl  Lochs. 

Before  descending  from  her  vantage  ground  on  Pohakea, 
Hiiaka  indulged  her  fancy  in  a  song  that  was  of  a  different 
strain.  Looking  towards  Hilo,  she  describes  the  rivers,  swollen 
by  heavy  rains,  rushing  impetuously  along  in  bounding  torrents, 

(b)  Hanoi  alualu,  to  fan  with  a  gentle  breeze.  Alu-alu  is  another  form 
for  oluolu. 

(c,  d)  Miki-kala  and  Puha-malo,  names  of  places  along  the  coast  of 
Oahu  in  the  region  under  observation. 

(0)     Kai-a-ulu,  a  wind  felt  on  the  leeward  side  of  Oahu. 

(f )  Hii'tnn  na  ihu.     Hn'i.  to  break  or  be  broken.     The  Hawaiian  kiss  was 
a  flattening  of  nose  against  nose.     The  breaking  of  noses,  as  here,  therefore, 
means  excessive  kissing. 

(g)  Lualua-lei,  the  name  of  a  plain  in  this  region, 
(fc)     Barber's  Point. 


166  PELE  AND  HIIAKA — A  MYTH 

while  men  and  women  leap  into  the  wild  current  and  are  lifted 
on  its  billows  as  by  the  ocean  waves: 

A  makani  Kua-mu  (a)  lehua  ko  uka; 
Ke  ho'o-wa'a-wa'a  a'e  la 
E  ua  i  Hana-kahi,  (fr)  e-e: 
Ke  ua  la,  ua  mai  la  Hilo 
A  moku  kahawai,  piha  aku  la 
Na  hale  Lehua(c)  a  ke  kai,  e-e! 

TRANSLATION 

Kua-mu  pays  toll  to  the  forests  — 
Cloud-columns  that  veer  and  sway, 
Freighted  with  rain  for  Hilo, 
The  Hilo  of  Hana-kahi. 
The  channels  are  full  to  the  brim  — 
A  tide  that  will  flood  ocean's  caverns, 
The  home  of  the  mermaid  Lehua. 

After  a  moment's  pause  she  resumed,  though  in  quite  a  dif- 
ferent strain : 

Aia  no  ke  'kua  la  i  uka; 

Ke  hoa  la  i  ka  papa  a  enaena, 

A  pulelo(cf)  mai  ka  ohi'a  o  ka  lua; 

Maewa(tf)  ke  po'o,  pu'u,  newa  i  ka  makani, 

I  ka  hoonaue  ia  e  ka  awaawa,  e-e ! 

TRANSLATION 

The  god  is  at  work  in  the  hills; 
She  has  fired  the  plain  oven-hot; 

(o)  Kua-mu,  said  to  be  the  name  of  a  wind,  the  blowing  of  which  caused 
heavy  rain  in  the  woods  back  of  Hilo. 

(b)  Hana-kahi,  an  ancient  king  of  Hilo,  frequently  mentioned  in  poetry, 
whose  name  is  used  to  designate  the  district. 

(e)  Hale  Lehua,  an  evident  allusion  to  the  goddess,  or  mermaid,  Moana- 
nui-ka-Lehua.  She  was  a  relative  of  Pele  and  had  her  habitation  in  the 
ocean  caverns  of  le-ie-waena,  the  channel  between  Oahu  and  Kauai.  Her 
story  belongs  to  the  time  when  the  sun-hero  Mawi  was  performing  his  won- 
derful exploits.  (See  account  given  on  p. 

(d)  Pulelo,  a  word  descriptive  of  the  tremor  of  the  flames  that  wrapped 
the  trees. 

(.e)     Maewa,  to  fork,  or  branch,  said  of  the  flames. 


PELE  AND  HIIAKA — A  MYTH  167 

The  forest-fringe  of  the  pit  is  aflame ;  — 
Fire-tongues,  fire-globes,  that  sway  in  the  wind — 
The  fierce  bitter  breath  of  the  Goddess ! 

As  the  canoe  drew  near  to  the  appointed  rendezvous  at  Pu'u- 
loa,  Hiiaka  lifted  her  voice  in  a  chanting  song  addressed  to 
Lohiau  and  Wahine-oma'o: 

Ku'u  aikane  i  ke  awa  lau(c)  o  Pu'uloa, 

Mai  ke  kula  o  Pe'e-kaua,(d)  ke  noho  oe, 

E  noho  kaua  e  kui,  e  lei  i  ka  pua  o  ke  kauno'a,(0) 

I  ka  pua  o  ke  akuli-kuli,  (/)  o  ka  wili-wili  ;(g) 

O  ka  iho'na  o  Kau-pe'e  i  Kane-hili,(/t) 

Ua  hili(t')  au ;  akahi  no  ka  hili  o  ka  la  pomaika'i ; 

Aohe  mo-ewa'a(/)  o  ka  po,  e  moe  la  nei. 

E  Lohiau  ipo,  e  Wahine-oma'o, 

Hoe  'a  mai  ka  wa'a  i  a'e  aku  au. 

TRANSLATION 

We  meet  at  Ewa's  leaf-shaped  lagoon,  friends ; 

Let  us  sit,  if  you  will,  on  this  lea 

And  bedeck  us  with  wreaths  of  Kauno'a, 

Of  akuli-kuli  and  wili-wili. 

My  soul  went  astray  in  this  solitude ; 

It  lost  the  track  for  once,  in  spite  of  luck, 

(e)  Awa  lau,  leaf-shaped  lagoon ;  a  highly  appropriate  epithet,  when  ap- 
plied to  that  system  of  lochs,  channels  and  estuaries  that  form  the  famous 
"Pearl  Lochs,"  as  any  one  acquainted  with  the  place  will  admit. 

(d)  Pe'e-kaua,  the  name  applied  to  a  portion  of  the  plain  west  of  Pu'u- 
loa. 

(e)  K 1 1 11 -11 1 1'n.  a  parasitic  plant    ( Gassy tha  flllformls)    consisting  of  wiry 
stems    that    cling    to    other    plants    by    means    of    small    protuberances    or 
suckers. 

(f)  Akuli-kuli,   a    low,    vine-like    plant,    said    to    have    fleshy    leaves    and 
minute  flowers. 

(0)  Wtli-wiU  (Erythrina  monosperma),  a  tree  having  light,  corky  wood, 
much  used  in  making  the  outrigger  floats  for  canoes.  Its  flowers,  of  a 
ruddy  flame-color,  make  a  splendid  decoration. 

(h)  Kane-hili,  a  name  applied  to  a  part  of  the  plain  west  of  Pu'u-loa. 
Notice  the  repetition  of  the  word  hill  In  the  next  verse.  Hill  means  astray, 
or  distressed. 

«)  inn.  to  go  astray,  to  lose  one's  way.  Assonance  by  word-repetition 
was  a  favorite  device  of  Hawaiian  poetry.  The  Hawaiian  poet  did  not  use 
rhyme. 

(j)  Moe-wa'a,  literally  a  canoe-dream.  To  dream  of  a  canoe  was  an 
omen  of  ill  luck.  It  was  also  unlucky  to  dream  of  having  gained  some 
valued  possession  and  then  wake  to  the  disappointing  reality. 


168  PELE  AND  HIIAKA — A  MYTH 

As  I  came  down  the  road  to  Kau-pe'a. 
No  nightmare  dream  was  that  which  tricked  my  soul. 
This  way,  dear  friends ;  turn  the  canoe  this  way ; 
Paddle  hither  and  let  me  embark. 

Hiiaka  again  in  command,  the  tiger  in  Lohiau's  nature  slunk 
away  into  its  kennel,  allowing  his  energies  to  spend  themselves  in 
useful  work.  Under  his  vigorous  paddle  the  little  craft  once 
more  moved  like  a  thing  of  life  and  long  before  night  found 
itself  off  the  harbor  of  Kou,  the  name  then  applied  to  what  we 
now  call  Honolulu. 


CHAPTER  XXXI 

HIIAKA  VISITS  PELE-ULA  AT  KOU  — THE 
HULA  KILU 

At  the  entrance  to  this  land-locked  harbor  of  Kou  a  pretty 
sight  met  their  eyes :  a  moving  picture  of  men  and  women  in  the 
various  attitudes  of  lying,  kneeling  or  standing  on  boards,  riding 
the  waves  that  chased  each  other  toward  the  sandy  beach.  The 
scene  made  such  an  appeal  to  Hiiaka's  imagination  that  she 
opened  her  heart  in  song: 

Ke  iho  la  ka  makani 

Halihali  pua  o  Nu'uanu,  e-e ; 

Aia  i  kai  na  lehua, 

Ke  nana  la  o  Hilo ; 

Ke  ka  ia  ho'i  ka  aukai,  e-e ; 

Na  lehua  i  ka  wai  o  Hilo, 

O  Hilo  ho'i,  e-e! 

TRANSLATION 

Down  rushes  the  wind  and  sweeps  along 

The  blossoms  of  Nu'uanu  : 

Afloat  in  the  sea  are  the  flowers  — 

A  scene  that  takes  one  to  Hilo, 

Whose  tide  lines  them  up  as  a  lei ; 

For  bloom  of  lehua  to  drift 

Far  at  sea  is  a  Hilo  mark. 


PELE  AND  HIIAKA — A  MYTH  169 

i 

When,  after  this  battery  of  compliment,  they  came  close  up  to 
where  the  princess  Pele-ula  —  who,  as  will  be  seen,  was  a  power 
in  the  land  —  having  exchanged  still  further  compliments, 
Hiiaka  invited  her  to  come  aboard.  Pele-ula,  very  naturally,  de- 
clined this  kind  offer,  but  with  a  fine  show  of  hospitality  in  her 
turn  begged  that  they  would  honor  her  by  being  her  guests  during 
their  stay  in  the  place,  assuring  them  of  hospitable  entertainment 
and  such  pleasures  as  her  court  could  offer.  Under  her  piloting, 
accordingly,  they  made  their  way  by  paddle  across  the  beautiful 
land-locked  harbor  of  Kou  and,  entering  the  Nu'uanu  stream  — 
in  those  days  much  broader,  sweeter  and  deeper  than  now  — 
turned  into  its  eastern  branch  and  erelong  found  themselves  at 
the  landing  from  which  a  path  led  up  to  Pele-ula's  residence. 
Imagine  the  fairy  scene,  if  you  will ;  —  a  canoe-load  of  smiling 
nereids  piloted  by  a  mermaid  princess  swimming  on  ahead,  with  a 
merry  convoy  of  mermaiden  and  mermen  following  in  the  wake. 

A  word  in  regard  to  this  little  land,  now  lying  close  to  the 
heart  of  Honolulu  itself,  which  still  bears  the  same  name  as  its 
old-time  mistress,  Pele-ula.  To  the  kamaaina  the  sturdy  samang 
tree,  whose  vigorous  bole  parts  the  traffic  of  Vineyard  Street  just 
before  its  junction  with  the  highway  of  Nu'uanu  has  long  been  a 
familiar  object.  This  fine  tree  has  a  history  of  its  own  and  can 
claim  the  respectable  age  of  not  less  than  forty  years.  The  land 
about  it  has  borne  the  classic  name  of  Pele-ula  for  a  period  of 
centuries  that  hark  back  to  the  antiquity  of  Hawaiian  tradition. 
The  sightseer  of  to-day  who  views  the  region  from  the  macadam- 
ized roadway,  some  ten  feet  above  the  level  of  the  surrounding 
land,  must  not  judge  of  its  former  attractiveness  and  fitness  as  a 
place  of  residence  by  its  present  insalubrity  —  now  shut  in  by 
embankments,  overhung  by  dank  and  shadowy  trees,  its  once- 
pure  stream  either  diverted  for  economic  purposes  or  cluttered 
and  defiled  with  the  debris  of  civilization.  A  study  of  the  region, 
on  the  inner  —  mauka  —  border  of  which  lies  Pele-ula,  will 
easily  convince  the  observer  that  within  a  short  geologic  period 
the  wash  of  silt  and  mud  from  higher  levels  has  filled  in  and 
converted  what  must  have  been  at  one  time  a  clear  salt-water 
basin  into  the  swampy  flats  that  not  long  ago  met  the  eye.  Now, 
of  course,  this  whole  alluvial  basin  has  been  still  further  filled  in 
and  artificially  overlaid  with  a  more-or-less  solid  crust  of  earth 
and  rock  to  meet  the  demands  of  Honolulu's  ever  expanding 
growth. 

To  return  to  our  narrative :  to  this  hamlet  of  Pele-ula,  such  as 


170  PELE  AND  HIIAKA — A  MYTH 

it  was  in  the  days  of  Arcadian  sweetness  —  if  not  of  light  — 
Hiiaka  and  her  select  company  now  enter  as  the  honored  guests 
of  a  woman  distinguished  alike  for  her  beauty,  her  spiritual 
subtility  and  insight  —  she  was  a  makaula  —  and  for  her  devo- 
tion to  pleasure.  One  of  her  chief  diversions,  naturally  enough, 
was  the  hula,  especially  that  form  of  the  dance  which  was  used 
in  connection  with  that  risque  entertainment,  the  kilu,(a) 

By  evening,  when  the  travelers  had  washed  away  the  encrust- 
ing salt,  warmed  and  dried  their  apparel  at  an  outdoor  fire, 
filled  nature's  vacuum  at  the  generous  table  of  their  hostess, 
while  they  were  sitting  in  the  short  gloaming  of  the  tropics,  en- 
joying the  delicious  content  that  waits  on  rest  after  toil,  Pele- 
ula  interrupted  the  silence: 

,  "The  people  will  have  assembled  in  the  hall  by  this  time.  Shall 
we  move  in  that  direction?"  Her  glance  was  first  at  Hiiaka 
as  the  leader  of  the  party ;  her  gaze  rested  on  Lohiau. 

"Let  the  resident  guests  be  the  first.  When  they  are  settled  in 
their  places  it  will  be  time  enough  for  us  to  come  in,"  was  the 
reply  of  Hiiaka. 

"As  you  please,"  nodded  Pele-ula. 

Wahine-oma'o  rose  to  her  feet  as  Pele-ula  was  departing.  At 
this  move  Hiiaka  said,  "When  you  reach  the  hall  go  and  take  a 
seat  by  your  man  friend."  She  meant  Lohiau.  Thereupon  she 
gave  vent  to  this  enigmatical  utterance: 

Po  Puna(^r)  i  ka  uwahi  ku'i(fr)  maka  lehua; 
Na  wahine  kihei-hei(c)  paii  heihei  (d)  o  uka 


(a)  Wa'a-hila  is  said  to  have  been  the  name  of  a  favorite  hula  of  Pele- 
ula;    so    called    after   a   princess    who,    with    her   brother   Ka-manu-wai,    ex- 
celled in  the  performance  of  this  dance.     Her  name  has  been  perpetuated  in 
an  old  saying  that  has  come  down  to  us :  Ka  ua  Wa'a-hila  o  Nu'uanu.     This 
is  a  gentle  rain  that  extends  only  as  far  down  Nu'uanu  valley  as  to  Wyllie 
or  Judd  street. 

(x)  Po  Puna.  Puna,  as  the  home-center  of  volcanic  action,  knew  what 
it  was  to  be  darkened  by  a  volcanic  eruption.  Puna  here  stands  for  Hiiaka 
and  her  companion  whose  home  it  was.  The  night  that  overshadows  Puna 
represents  allegorically  the  intriguing  designs  of  Pele-ula. 

(b)  Maka  lehua.     The  lehua  buds  stand  for  the  harmony,  kindly  affec- 
tion and  love  that  up  to  this  time  had  existed  between  Lohiau  and  the  two 
women   escorting  him.     Pele-ula  is   the  smoke  that   blights   the   lehua   buds. 

(c)  Kihei-hei,  frequentative  form  of  kihei,  to  wear. 

(d)  Pau  heihei.     The  pau  heihei  was  a  fringe  of  vegetable  ribbons  strung 
together  and  worn  about  the  loins,   thus  serving  as  the  conventional   shield 
of  modesty  among  the  people  of  the  olden  time.     The  modifying  expression, 
o  uka,  implies  that  the  use  of  this  particular  form  of  pau  was  rather  a  sign 
of  rusticity. 


PELE  AND  HIIAKA — A  MYTH  171 

E  noho  ana  ka  papa  lohi  o  Mau-kele,  (*) 
Ha'a(/)  ho'i  ka  papa  e ;  ha'a  ho'i  ka  papa, 
Ke  kahuli(^)  nei,  e-e! 

TRANSLATION 

Puna's  day  is  turned  into  night ; 
Smoke  blasts  the  buds  of  lehua ; 
The  nymphs,  in  fringed  woodland  paii, 
Sit  the  glare  lava-plates  of  Mau-kele : 
Unstable,  the  lava-plates  rock, 
They  tilt  and  upset. 

She  turns  to  Lohiau  and  says,  "You  had  better  be  going  to  the 
hall.  When  you  go  in  take  a  seat  by  your  friend."  This  advice 
is  puzzling:  the  friend  must  have  been  Wahine-oma'o  and  it  was 
customary  for  men  and  women  to  sit  apart.  Then  she  resumed 
her  song : 

Mai  Puna(/i)  au,  e-e,  mai  Puna: 
Ke  ha'a  la  ka  lau  o  ka  lima,(i)  e-e; 

0  ke  oho  o  ka  niu  e  loha(/)  ana  i  kai,  e-e ! 

TRANSLATION 

1  come  from  the  land  of  Puna  — 
A  partner  I  in  a  triple  love. 

Ah,  look !  his  fingers  are  passion-clutched ! 
Like  fronds  of  the  palm,  they  shall  wilt. 

(e)  Papa  lohi  o  Mau-kele,  glistening:  lava  plates  of  Mau-kele.     Mau-kele 
was  a  land  in  Puna.     The  implication  is  that  these  women,  Pele-ula,  Wai- 
kiki    and    the   rest    of   them   are   plotting:   to   steal    away    the   affections   of 
Lohiau. 

(f)  Ha'a  ho'i  ka  papa,  the  lava  plates  rock:  that  Is  the  plot  is  a  shaky 
fabrication  and  will.  .  .  . 

(g)  Kahuli,  topple  over. 

(h)  Puna.  There  is  a  punning:  double  entendre  involved  in  the  use  of 
this  word  here.  A  puna-hta  was  one  who  shared  with  another  the  sexual 
favors  of  a  third  party.  The  implication  is  that  Hliaka  and  Wahine-oma'o 
stood  thus  towards  Lohiau.  See  also  note  (a). 

(O  Lau  o  ka  lima,  leaves  of  the  hand.  The  spasmodic  working:  (ha'a) 
of  the  fingers  was  deemed  to  be  a  sign  of  lustful  passion.  It  is  here  attrib- 
uted to  Lohiau. 

(j)  Loha,  to  droop,  to  be  fooled ;  here  to  be  understood  In  the  latter 
sense  of  Pele-ula. 


172  PELE  AND  HIIAKA — A  MYTH 

As  she  sauntered  on  her  way  to  the  dance-hall  she  concluded 
her  song : 

Mai  Puna  au,  e,  mai  Puna  au, 

Mai  uka  au  o  Wahine-kapu  ;(&) 

Mai  O'olu-ea,  (/)  i  ke  ahi(w)  a  Laka,  la. 

Mai  Puna  au,  e-e! 

TRANSLATION 

Bethink  you,  I  come  from  Puna  — 
In  the  power  of  a  triple  love, 
Girt  with  the  might  of  Wahine-kapu : 
Beware  the  baleful  fires  of  Laka : 
Remember,  I  come  from  Puna. 

The  inner  meaning 'and  intent  of  this  highly  wrought  figurative 
and  allegorical  language,  which  Hiiaka,  according  to  her  custom, 
titters  at  detached  intervals  in  the  form  of  song,  does  not  lie  on 
the  surface,  and  is  furthermore  obscured  by  an  untranslatable 
punning  use  of  the  word  Puna. 

To  explain  the  motive  of  this  song,  Hiiaka  perceives  that  Pele- 
ula  and  Lohiau,  who  had  once  upon  a  time  been  lovers,  are 
mutually  drawn  to  each  other  by  a  rekindling  of  the  old  flame. 
In  the  case  of  Pele-ula  the  motive  of  ambition  to  match  her  own 
spiritual  power  as  a  makaula  —  seer  —  with  that  of  the  young 
woman  who  comes  to  her  as  the  plenipotential  ambassador  of 
Pele  is  even  stronger  than  the  physical  passion.  In  the  kilu  now 
to  be  performed  she  sees  her  opportunity. 

She  will  use  it  for  all  it  is  worth,  not  only  that  she  may  taste 
once  more  the  delights  offered  by  this  coxcomb,  but  that  she  may 
pluck  from  the  hand  of  this  audacious  creature  of  Pele's  endow- 
ment a  wreath  for  her  own  wearing. 

As  to  Lohiau,  that  plastic  thing,  his  character,  is  as  clay  in 

(fc)  Wahine-kapu,  one  of  the  female  deities  of  the  Pele  family  who  had 
her  seat  on  an  eminence  at  the  brink  of  the  caldera  of  Kilauea  which  was 
reverenced  as  a  tabu  place. 

(Z)  Mai  O'olu-ea.  O'olu-ea,  as  a  place-name  calls  for  a  preposition  in 
mai.  O'olu-ea,  however,  contains  within  it  a  verb,  olu,  to  be  easy,  com- 
fortable, and  as  a  verb  olu  decides  the  mai  to  be  an  adverb  of  prohibition. 
In  this  meaning  the  caution  Is  addressed  to  Lohiau. 

(m)  Ahi-a-Laka,  a  land  in  Puna.  The  double  sense,  in  which  it  is  here 
used,  grives  it  a  reference  to  the  fires  of  passion. 


PELE  AND  HIIAKA — A  MYTH  173 

the-hands  of  the  potter,  under  Pele-ula's  manipulation.  He  is  all 
for  pleasure.  Honor,  constancy,  ordinary  prudence,  are  not  in 
his  purview.  Hiiaka's  immediate  presence  suffices  to  restrain  and 
guide  him ;  in  her  absence,  his  passion,  a  rudderless  bark,  is  the 
sport  of  every  wind  that  blows. 

Hiiaka,  on  arriving  at  the  halau,  sat  by  herself.  Lohiau,  as  she 
observed,  was  sitting  with  Wahine-oma'o  and  Waikiki.  Pele-ula, 
who  was  sitting  alone  on  her  side  of  the  hall,  now  showed  her 
hand  by  sending  one  of  her  men,  named  A'ala,  to  invite  Lohiau 
to  come  over  and  sit  with  her.  At  this  Hiiaka  spoke  up :  "I  will 
sit  by  you." 

"So  be  it,  then,"  answered  Pele-ula.  At  the  same  time  she 
muttered  to  herself,  "But  she  wasn't  invited." 

A'ala,  who  caught  the  aside  of  his  mistress,  also  put  in,.  "It's 
Lohiau  whom  she  invites." 

At  this  Hiiaka  bravely  laid  down  the  rule,  which  was  the  ac- 
cepted one,  that  the  men  and  the  women  should  sit  on  opposite 
sides  of  the  halau ;  averring  that  any  other  disposition  would  be 
sure  to  breed  trouble.  Pele-ula  could  not  but  agree  to  this  and 
accordingly,  Wahine-oma'o  and  Waikiki,  leaving  their  seats  by 
Lohiau,  came  over  and  sat  with  Hiiaka  and  Pele-ula. 

When  the  presiding  officer  of  the  game  —  the  la  anoano(a)  — 
had  called  the  assembly  to  order  with  the  well  known  cry  "pu- 
heo-heo"  and  it  came  to  the  placing  of  the  pahu  kilu  —  short 
pyramidal  blocks  of  wood  —  before  each  one  of  the  players,  who 
sat  in  two  rows  facing  each  other  and  separated  by  a  considerable 
interval,  Hiiaka  objected  to  the  way  in  which  they  were  placed. 
A  sharp  discussion  then  arose  between  Pele-ula  and  Hiiaka,  but 
the  younger  woman  carried  the  day  and  won  her  point. 

Lohiau  had  a  great  and  well-deserved  reputation  as  a  skilful 
champion  in  the  game  of  kilu.  When,  therefore,  it  came  his  turn 
to  hurl  the  kilu (6)  and  send  it  spinning  across  the  mat  with  an 
aim  that  would  make  it  strike  the  pahu,  which  was  its  targe,  every- 
body looked  for  great  things  and  it  was  openly  predicted  that  he 
would  win  every  point. 

Lohiau  preluded  his  play  with  a  song : 


(a)  La  anoano,  literally,  quiet  day. 

(b)  The   kilu,   which   grave    name   to    the   sport,   was   an   egg-shaped   dish 
made  by  cutting  a  coconut  or  small  gourd  from  end  to  end  and  somewhat 
obliquely  so  that  one  end  was  a  little  higher  than  the  other. 


174  PELE  AND  HIIAKA — A  MYTH 

Ke  hele  la  ka  au-hula(a)  ana  o  Ka-lalau; 

Ke  po'i  la  ke  kai  o  Milo-li'i ; 

Ka  laau(6)  ku'i  o  Makua-iki: 

Lawe  i  ka  haka  la,  lilo! 

Makua,  keiki  i  ka  poli  e,  i  ka  poli. 

I  ka  poli  no  ka  hoa  a  hele ; 

Kalakala  i  ke  kua  ka  opeope  aloha. 

Auwe  ho'i,  e-e ! 

TRANSLATION 

I  venture  the  cliffs  of  Ka-lalau ; 
The  wild  waves  dash  at  the  base  — 
The  breakers  of  Milo-li'i  — 
Scaling  the  ladder  that  climbs  Makua. 
The  ladder,  alas,  the  ladder  is  gone ! 
The  child  in  my  heart  has  grown  a  man. 
My  heart  found  room  for  this  travel-mate ; 
But  now !  —  I  strip  from  my  back 
That  emblem  —  that  burden  —  of  love! 
Alas  for  emblem  and  love! 

The  "child  in  the  heart  that  has  grown  to  be  a  man"  is 
Lohiau's  old  love  for  Pele-ula,  which  now  wakes  up  into  new 
life  at  the  sight  of  his  old  flame.  The  old  love  has,  however,  in 
a  sense  become  a  burden.  It  stands  in  the  way  of  the  new-born 
affection  that  has  sprung  up  in  his  heart  for  Hiiaka. 

It  was  after  the  chanting  of  this  mele  that  Lohiau  threw  his 
kilu.  But,  to  the  consternation  of  the  audience  and  his  own  be- 
wilderment, his  play  was  a  miss.  His  aim  had  been  true,  his 
hand  steady,  the  whirling  kilu  had  gone  straight  on  its  way  as 
if  sure  of  the  mark,  then,  to  the  utter  amazement  of  all  experts, 
like  the  needle  of  the  compass  influenced  by  some  hidden  magnet, 
it  had  swerved  and  gone  wild. 

Hiiaka,  from  the  other  side  of  the  hall,  now  took  her  turn  at 
the  kilu,  with  a  prelude  of  song: 

(o)  Au-hula-ana.  When  the  road  along  a  steep  coast  Is  cut  off  by  a 
precipice  with  the  ocean  tossing  at  Its  base,  the  traveler  will  often  prefer 
fo  swim  rather  than  make  a  wide  Inland  detour.  Such  a  place  or  such  an 
adventure  Is  called  an  au-hula  or  au-hula-ana. 

(6)  Laau  ku'i,  literally,  spliced  sticks;  a  ladder,  or  some  contrivance 
of  the  sort  to  aid  the  traveler  In  climbing:  a  pall. 


PELE  AND  HIIAKA — A  MYTH  175 

A  makani  pua  ia  lalo,(a) 

Moe  ko'a  ka  huhu,  aia  iloko  ho'i,  e-e. 

Ho'i  a  ka  lili  a  ka  pua  o  ka  wao, 

Noho  ilaila  ka  hihi,  ka  pa'a 

A  ka  manawa(fc)  ho'i  e-e 

TRANSLATION 

A  gust  of  wind  from  the  west 
Lays  bare  the  jagged  reef: 
Pride  makes  its  lair  in  the  wilds, 
Mid  tangle  of  vine  and  tree: 
So  anger  abides  in  the  brain. 

In  this  song  Hiiaka  exposes  the  unworthy  plot  that  was  sim- 
mering in  Lohiau's  mind,  whom  she  typifies  by  a  gust  of  wind 
blowing  from  the  west,  the  general  direction  of  Kauai. 

At  the  first  throw  the  kilu  hit  the  wooden  block  and  then,  as 
if  not  content  with  its  accomplishment,  after  caroming  off,  re- 
turned like  a  bee  to  its  blossom,  and  this  action  it  repeated  until 
it  had  scored  not  one  but  three  points.  There  was  the  thrill  of 
triumph  in  Hiiaka 's  tone  as  she  sang  again : 

O  ku'u  manawa  na'e  ka  i  hei  i  ka  moe; 
Ooe  na'e  ka'u  e  lawe  la ;  lilo, 
Lilo  oe  la  e,  auwe! 

TRANSLATION 

Aha,  my  will  has  snared  the  bird, 
And  you  are  my  captive,  yes  you : 
Your  purpose  is  foiled,  ah,  foiled! 

With  another  prelude  of  song,  Lohiau  offered  himself  for  an- 
other trial,  kilu  in  hand: 

A  makani  pahele  —  hala  kou  Maile-huna; 

Ke  wahi  mai  la  Malama-iki ; 

Noha  Wai-lua.(a)  pau  ka  pua. 

Pau  no  me  ke  kino  o  Kalehua-wehe,(6)  e-e. 

(a)  Lalo,   below,    to.  leeward;    therefore    to    the   west,    meaning    Lohiau, 
who  came  from  the  leeward  island  of  Kauai. 

(6)      Manawa.  the  fontanelles;  the  heart  and  affections, 
(o)      Wai-Jua,  a.  river  on  Kauai. 

(b)  Lehua-wehe,  a  land  in  Honolulu;  here  meaning  Pele-ula  herself. 


176  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

The  volant  breath  of  the  maile 

Has  the  strength  of  the  fruiter's  crook ; 

It  opens  a  trail  in  the  jungle. 

Wai-lua  breaks  bar ;  the  small  fry  are  out, 

The  complots,  too,  of  Lehua-wehe. 

This  attempt  was  a  failure  like  those  that  had  gone  before. 
Lohiau,  thereupon,  sought  relief  for  his  artistic  disappointment 
in  song: 

Wehe'a  iho  nei  loko  o  ka  moe; 
Malamalama  no  me  he  ahi  lele  la, 
No  lalo,  e;  auwe  ho'i  au,  e! 

TRANSLATION 

Failed,  failed  in  my  choicest  ambition !  — 
Heralded,  like  a  shooting  star !  — 
Fallen,  fallen,  alas  and  alas ! 

The  game  has  by  this  time  resolved  itself  into  a  contest  of  wits 
as  well  as  of  skill,  and  the  two  chief  antagonists  are  —  strange 
to  relate  —  Lohiau,  the  man  who  was  called  back  from  the  grave 
and  the  woman  to  whom  he  owes  his  life,  Hiiaka. 

As  a  prelude  to  her  next  play  Hiiaka  gave  this  song: 

I  uka  kaua  i  Moe-awakea,(a) 
I  ka  nahele  o  Ka-li'uj  la. 
Auwe  ho'i,  e-e! 

TRANSLATION 

You  shall  bed  with  me  in  open  day 
In  the  twilight  groves  of  Ka-li'u  — 
Woe  is  me !  I've  uttered  it  now ! 

Hiiaka's  play  this  time  as  before  was  a  marvellous  show  of 

(o)  Hoe-awakea,  a  hill  in  Puna ;  here  used  for  its  etymological  sig- 
nification— literally,  to  sleep  at  noontime — which  is  brought  out  in  the 
translation. 


PELE  AND  HIIAKA — A  MYTH  177 

skill.  The  kilu  seemed  possessed  with  an  instinct  of  attraction 
for  the  block  that  stood  as  her  target.  Like  a  bee  that  has  found 
a  rich  honey-flower  it  returned  again  and  yet  again,  as  if  to  drain 
the  last  particle  of  sweetness. 

Before  venturing  on  his  last  play,  Lohiau  discarded  the  kilu 
he  had  been  using  and  chose  another,  thinking  thus  to  change 
his  luck.  He  also  changed  the  style  of  his  song,  adopting  the 
more  sensuous  form  called  ami  honua,(b}  or  ku'u  pdu: 

Ke  lei  mai  la  Ka-ula  i  ke  kai,  e ; 
Ka  malamalama  o  Niihau  i  ka  malie. 
A  malama  ke  kaao  o  kou  aloha  — 
Kou  aloha  ho'i,  e-e! 

In  the  first  line  of  this  little  song,  Lohiau,  skilfully  playing  on 
the  name  Pele-ula,  which  he  turns  into  Ka-ula,  under  the  figure 
of  the  ocean  tossing  about  that  little  island,  banters  the  woman 
for  her  display  of  passion.  In  the  second  line,  using  a  similar 
word-play,  by  which  he  turns  his  own  name  into  Nii-hau,  he 
contrasts  the  calm  of  the  latter  island  with  the  agitation  of  the 
former. 

TRANSLATION 

Ka-ula's  enwreathed  by  the  ocean ; 
Niihau  looms  clear  in  the  calm : 
And  clear  is  the  tide  of  your  love, 
The  marvelous  tide  of  your  love! 

Pele-ula,  in  her  surprise  at  the  untimeliness  of  Loahiau's  per- 
formance, as  well  as  in  her  deep  concern  at  his  continued  failure, 
expostulated  with  him :  "You  have  but  one  more  play ;  why 
then  do  you  anticipate  by  indulging  in  the  ami  ?  Perhaps  if  you 
were  to  address  your  song  to  my  father,  Ka-manu-wai,  who  is 
a  skilled  performer  —  who  knows  but  what  you  might  hit  the 
target  for  once?" 

"Is  it  likely,"  Lohiau  replied,  "is  it  likely  that  I  shall  hit  this 

(b)  The  ami  was  a  vigorous  action  of  the  body,  often  employed  by 
dancers.  Its  chief  feature  was  a  rotation  of  the  pelvis  in  circles  of  elipses. 
Though  sometimes  used  with  amorous  intent.  It  was  not  necessarily  an 
attempt  to  portray  sexual  attitudes.  The  ami  honua.  or  ami  ku'u  paw,  was 
an  exaggerated  action  of  the  same  description. 


178  PELE  AND  HIIAKA — A  MYTH 

time,   having  missed  so  many  shots  before?"     Thereupon  the 
man  completed  his  song: 

O  Puna,  nahele  ulu  hala  o  Kalukalu,(c) 
Wawalu  ili  a  mohole(rf)  na'ena'e. 
Pehi  ala  laua'e(e)  o  Na-pali,  (/) 
Ho'olu'e  iho  la  i  ke  kai ; 
Kina'i  aku  la  ka  eha,  e. 

TRANSLATION 

In  Puna's  famed  thickets  of  hala 
One's  body  is  torn  —  a  network  of  marks. 
Climbing  the  walls  of  Na-pali,  the  scent 
Of  lau-a'e  pelts  the  sense;  then  fall 
The  petals  sweet,  to  drown  their  pain 
In  the  ocean  that  rages  below. 

i 
The  kilu  spins   on  its   way  —  it  must  hit  —  no,   fate   is   too 

strong  for  it  and  turns  it  from  the  mark.     Lohiau's  song  is  an 

admission  of  painful  discomfiture: 

O  ka  eha  a  ke  aloha  ke  lalawe  nei, 
Eia  la  iloko,  i  ku'u  manawa. 
Ka  eha  e !  auwe  ho'i  e ! 

TRANSLATION 

The  smart  of  love  o'erwhelms  me; 
It  rages  in  heart  and  mind  — 
This  hurt,  ah,  this  hurt! 

That  Lohiau  of  all  men  standing  on  Hawaiian  soil  should  fail 
utterly  in  a  game  of  kilu  was  incredible  —  the  man  whose  art 
availed  to  hit  a  grass-top  teetering  in  the  breeze,  to  crush  the 

(c)  Kalukalu,  a  place  in  Puna  which  supported  extensive  forests  of  hala 
(pandanus),    a    tree    whose    sword-shaped    leaves    were    edged    with    fierce 
thorns.     In    contrast    with    the    smart    they    produced    the    poet    adduces    the 
delights   of   the   wilds   in   his   own   island   of   Kauai,    instancing  the    laua'e  a 
fragrant  vine  that  abounds  in  its  mountains. 

(d)  Mohole,  an  unusual   form  for  pohole,  to  be  lacerated,   but  not   quite 
so  strong. 

(f)  Na-pali  (the  cliffs),  a  name  given  to  the  precipitous  side  of  Kauai, 
where  is  the  wild  valley  of  Ka-Ialau. 


PELE  AND  HIIAKA — A  MYTH  179 

nimble  ant  speeding  on  his  way,  to  swat  the  buzzing  fly  flitting 
through  the  air!  The  audience  was  dumbfounded.  In  the 
failure  to  find  excuse  sufficient  for  the  occasion,  it  took  refuge 
in  silence. 

It  only  remains  for  Hiiaka  to  pluck  the  fruit  which  her  skill 
has  put  within  reach  of  her  hand.  Her  complete  victory  has 
become  a  foregone  conclusion.  Of  that  there  can  be  no  question. 
It  is,  however,  a  question  of  great  interest  to  the  spectator  how 
she  will  use  her  victory,  in  what  terms  she  will  celebrate  her 
triumph  over  the  woman  and  the  recreant  man  who  have  com- 
bined their  wits  against  hers.  The  answer  to  this  question  is 
to  be  found  in  the  song  with  which  she  preludes  her  last  play : 

Mehameha,  kanaka-ole,  ka  ho'i 

O  Pu'u  o  Moe-awa,(a)  e-e! 

Ko  ke  auhe'e  i  ka  aina  kanaka-ole ! 

TRANSLATION 

Aye,  lonely,  man-empty,  indeed; 
Cold  the  couch  and  bitter  the  dreams 
From  which  has  been  exiled  the  man ! 

This  ironical  thrust  is  pointed  at  Pele-ula,  who  is  to  see  her 
fond  hopes  of  a  renewed  liaison  with  her  old  paramour  blasted 
by  this  plucking  of  the  fruit  under  her  very  eyes. 

And  yet  again,  when  Hiiaka  has  made  the  final  shot  that  ful- 
fills the  promise  of  victory  to  her,  still  relentlessly  wielding  the 
sharp  blade  of  irony,  she  gives  it  an  extra  twist  in  the  wound 
that  must  have  made  Pele-ula  wince: 

A  kulou  anei,  e  uwe  ana  — 

E  uwe  no  anei,  he  keiki  makua-ole? 

Aohe  makua ;  uwe  ho'i  e ! 

TRANSLATION 

Will  the  orphan  now  hang  his  head 
And  weep  like  a  motherless  child? 
His  mother  is  dead ;  let  him  weep ! 

(a)  Pu'u  o  Moe-awa.  The  full  form  la  Moe-awakea  (noonday  sleep), 
the  name  of  a  hill  In  Puna.  By  omitting  kea,  the  word  awakea  (noon) 
comes  to  mean  bitter,  thus  Imparting  to  the  meaning  a  cutting  Irony.  Cf. 
note  (a),  page  176. 


180  PELE  AND  HIIAKA — A  MYTH 

This  two-edged  blade  cuts  both  lovers  at  one  stroke  —  the 
youth  in  its  ironical  allusion  to  tears,  the  woman  in  the  sly  sug- 
gestion of  motherhood,  she  being  in  fact  old  enough  to  hold  that 
relation  to  the  young  man. 

The  forfeit  paid  by  Lohiau  after  his  defeat  was  a  dance,  which 
he  did  with  inimitable  grace  and  aplomb  to  the  accompaniment 
of  a  spirited  song,  his  costume  being  the  customary  paii  of  the 
hula: 

Ku'u  hoa  i  ka  ili  hau  o  Mana, 

I  kula'i  'na  e  ka  wai  o  Hina ; 

Hina  ke  oho  o  ka  hala, 

Ka  oka'i  pua  o  ka  hinalo  i  ka  wai,  e. 

Eia  oe;  he  waiwai  nui  kau, 

Ka  ke  aloha,  ina  i  ona 

Ka  mana'o  mai  e:  eia  oe  e. 

TRANSLATION 

Yoke- fellow  in  toil  at  Mana, 

I'm  swept  off  my  feet  in  this  flood : 

The  leaves  of  the  twisted  hala, 

The  sheath  of  its  perfumy  bloom  — 

All  torn  by  the  rage  of  the  stream : 

You  alone  remain  to  me  now  — 

Your  love,  if  that  is  yet  mine, 

If  your  heart  remains  with  me  still. 

Warming  to  his  work,  Lohiau  continued: 

Ku'u  hoa  i  ke  kawelu  oho  o  Malai-lua, 

I  ho'o-holu  ia,  ho'opi'o  ia  e  ka  makani, 

Naue  ke  oho  o  ka  hala, 

Maewa  i  ke  kai  o  Po'o-ku  e,  eia  oe; 

He  ku  oe  na'u,  e  ke  aloha : 

Ina  oe  mawaho  e,  eia  oe. 

TRANSLATION 

Mate  mine  through  grassy  meads,  awave, 
Wind-swept  and  tossed  by  breeze  or  storm, 


PELE  AND  HIIAKA — A  MYTH  181 

Or  when  the  leaves  of  screwy  palm 
Are  smitten  with  brine  from  the  sea, 
Thou  idol  enshrined  in  my  heart, 
Though  apart,  thou  art  empress  within. 

Still  protesting  his  love  for  Hiiaka  and  deploring  his  separa- 
tion from  her,  Lohiau  continues: 

A  ka  lihi  au  i  ka  hala  o  Hanalei  ;(a) 
Lei  au  i  ka  hala(6)  o  Po'oku  e,  eia  oe. 
He  ku  oe  na'u,  e  ke  aloha; 
Ina  oe  maloko  e,  eia  oe. 

TRANSLATION 

I  neighbor  the  land  of  the  wreath, 

My  luck,  to  pine  for  a  palm-crown. 

Oh,  wouldst  thou  but  twine  the  wreath,  love, 

Admit  to  the  shrine  of  thy  heart. 

Lohiau,  warming  to  his  work,  strutted  and  capered  about  like 
a  capercailzie  cock  before  his  mistresses,  lashing  his  passion  — 
after  the  manner  of  a  flagellant  —  with  words  of  wild  hyper- 
bole; but  ever  approaching  nearer  and  nearer  to  where  sat  the 
two  women  about  whom  revolved  his  thoughts.  As  to  which 
one  of  them  it  was  that  he  singled  out  as  the  center  of  his  orbit 
for  the  time,  that  is  to  be  deduced  from  a  study  of  his  song : 

Aloha  wale  ka  nikiniki, 

Ke  kanaenae  pua  o  Maile-huna ; 

E  a'e  ia  ana  ia  Kapa'a, 

I  ke  kahuli  a  ke  kalukalu : 

Honi  u  i  ke  ala  o  ka  hinalo,  e : 

Pe  wale  ia  ua  — ua,  e ! 

E  lei  au  — 

Lei  ho'i  au  i  ke  kanaka,  i  ka  mea  aloha, 

I  ka  mea  i  ho'opulapula  hou 

O  ka  moe,  e:  eia  au. 

(a)  Hana-lei,  literally,  to  make  a  wreath ;   a  valley  on  Kauai. 

(b)  Hala.     It  was  111  luck  to  wear  a  wreath  of  the  hala  drupe. 


182  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

How  precious  the  fillet  that  binds 
Love's  token  of  bloom  with  maile; 
Climbing  the  wilds  above  Ka-pa'a, 
To  watch  the  surge  of  waving  grass, 
Make  deep  inspire  of  hala  bloom 
Beat  down  by  pelting  rain,  —  pour  on ! 
I'd  wreath  my  life  with  human  love, 
Plant  once  again  the  tender  flower 
That  blooms  in  the  kingdom  of  dreams. 
That  is  my  dream,  and  here  am  I. 

The  audience,  moved  by  Lohiau's  ardor,  went  into  riotous  ap- 
plause. Hiiaka  could  not  but  admire  the  pathetic  artistry  of 
Lohiau,  yet  she  remained  the  mistress  of  her  emotions.  Pele-ula, 
in  contrast,  became  visibly  more  excited  at  Lohiau's  close  ap- 
proach. Turning  to  the  younger  woman,  she  said,  "do  you  re- 
spond to  this  man's  appeals  ?" 

"What  is  it  you  mean?"  quietly  asked  Hiiaka. 

"Can  it  be  that  you  are  not  stirred  by  his  protestations?"  Put 
your  hand  on  my  bosom,"  said  Pele-ula,  "and  feel  the  throbbing 
of  my  heart." 

Hiiaka  convinced  herself  of  the  truth  of  the  assertion  and, 
in  turn,  said,  "Do  you  also  lay  your  hand  here  and  judge  of  my 
temper." 

"You  are  as  cool  as  a  ti  leaf,"  exclaimed  Pele-ula,  "while  I  am 
as  hot  as  a  bundle  of  luau." 

This  interchange  of  attentions  between  the  two  women  did 
not  escape  Lohiau.  It  inflamed  him  to  another  passage  of  song: 

Moe  e  no  Wai-alua  ke  Koolau, 
Ka  hikina  mai  a  Ka-lawa-kua; 
Lele.aoa  i  ka  Mikioi ; 
Uwe  aloha  i  ka  Pu'u-kolu. 
Aloha  Wai-olohia  ke  Kohola-lele,  e 
He  lele  pa-iki  kau,  kau  ka  manao  — 
Ka  ke  aloha  kamali'i  — 
He  lalau,  e ;  eia  oe ! 


PELK  AND   HIIAKA — A  MYTH  183 

TRANSLATION 

Two  rivers  that  chafe  their  banks  — 
A  mad  rush  to  enter  the  sea  — 
By  the  tempest  whipped  into  foam; 
They  roar  and  bark  like  hounds : 
Two  souls  that  pine  with  love,  — 
A  yearning  for  passion's  plunge  — 
Their  touch  child's  play,  as  they  kiss :  — 
Ah,  mine  the  master's  lunge! 

From  his  very  nature  Lohiau  was  not  qualified  to  reckon  with 
the  supernatural  side  of  Hiiaka.  His  appeals  had  been  on  the 
plain  of  human  passion  —  such  appeals  as  would  have  subdued 
and  won  the  heart  of  an  ordinary  woman.  Still  acting  under 
these  limitations,  Lohiau  aimed  and  shot  the  arrow  that  emptied 
his  quiver  of  song: 

0  Haupu,  mauna  kilohana, 

1  ko'e  ia  e  Hula-ia  a  oki : 
Oki  laula  ka  uka  o  Puna, 
Lulumi  i  ka  pua  hau  o  Malu-aka, 
Ho'i  kao'o  i  ka  vvai  olohia ; 
Kinakina'i  e  eha  ka  pua  o  ka  hala,  la. 
Hala  ke  aloha,  hoomanao  iaia  i  akea, 

I  ka'awale  ho'i  kau  oni'na  — 
Oni'na  mau  ho'i,  e:  eia  oe. 

TRANSLATION 

Thou  mount  of  enchantment,  Haupu, 
By  the  dancers  greatly  beset, — 
The  whole  face  of  Puna  o'errun, 
Where  clusters  the  bloom  of  the  hau  — 
I,  back-lame  and  sore  in  defeat. 
Shall  master  the  smart  of  my  wrong. 
The  love-bird  has  flown  into  space, 
Away  from  this  wriggle  and  squirm. 
You  may  twist,  you  may  turn,  you  are  here ! 

Lohiau  had  broken  with  Pele-ula :  his  last  hope  and  appeal  was 


184  PELE  AND  HIIAKA — A  MYTH 

to  Hiiaka.  He  stood  before  her  waiting  her  fateful  decision. 
Will  she  consent  to  turn  the  canoe-prow  and  fly  back  to  Kaua'i 
with  him?  He  had  won  the  woman's  heart  in  her,  but  not  the 
deity  that  controlled  her  nature.  The  chain  that  bound  her  to 
the  Woman  of  the  Pit  was  too  strong  to  be  broken  by  any  mere 
human  appeal.  Lohiau  had  failed  in  his  play  with  the  kilu;  he 
now  saw  that  he  had  also  failed  in  his  attempt  to  play  with  this 
human  heart.  The  game  was  up;  he  sat  down. 

When  L,ohiau  had  retired  in  defeat,  it  became  the  turn  of 
Wahine-oma'o  to  entertain  the  company  —  Wahine-oma'o,  faith- 
ful, rustic  soul,  that  she  was,  whose  only  acquaintance  with  this 
fine  art  was  what  she  had  picked  up  from  seeing  the  performances 
of  her  mistress  and  master.  Her  wits  did  not  desert  her  and 
were  equal  to  the  occasion :  best  of  all,  she  had  the  wit  to  recog- 
nize her  own  limitations.  Instead  of  pitching  her  song  to  some 
far-fetched  hyperbole,  she  travestied  the  whole  performance  in 
a  wholesome  bit  of  nonsense  that  drifts  down  to  us  across  the 
centuries  as  a  most  delicious  take-off : 

O  ku,  o  ka  o  Wahine-oma'o, 
Wahine  ia  Lohiau-ipo! 

TRANSLATION 

The  flim  and  the  flam 
Of  the  Woman-in-green, 
Handmaid  to  the  man 
Who  loveth  the  Queen. 

If  Wahine-oma'o  had,  of  set  purpose,  planned  an  ironical  take 
off  of  the  hula  kilu,  or  rather  of  Lohiau's  manner  of  acting,  she 
could  hardly  have  bettered  her  performance.  Her  dancing  was 
a  grotesque  ambling  and  mincing  from  one  side  of  the  theater 
to  the  other.  The  unaffected  good  humor  of  the  girl  robbed 
the  arrow  of  her  wit  of  all  venom  while  detracting  not  one  whit 
from  its  effectiveness. 

Towards  morning  the  audience  made  clamorous  demands  that 
Hiiaka,  the  woman  whom  their  suffrage  had  declared  to  be  the 
most  beautiful  that  had  ever  stood  before  them,  should  present 
herself  before  them  once  again.  Hiiaka  willingly  responded  to 
this  encore : 


PELE  AND  HIIAKA — A  MYTH  185 

Ku'u  kane  i  ka  makani  hau  alia 

0  Maka-huna  i  Hua-wa,  e: 

Wa  iho  la ;  ke  wa  wale  mai  la  no 
Kaua  hilahila  moe  awa-kea 

1  lima  o  ka  laau. 
Ho'olaau  mai  ana  ke  ki'i, 
Kaunu  mai  ana  ia'u  ka  moe  — 
E  moe  ho'i,  e! 

TRANSLATION 

Hot  breath  from  the  sea-sand  waste  — 
Love  hid  from  day  in  a  thicket  of  hau  — 
For  shame,  my  man,  such  clamor  and  haste! 
The  eye  of  day  is  open  just  now. 
Make  love,  aperch,  a  bird  in  a  tree! 
You  clamor  for  bed  in  the  open: 
To  bed  with  yourself !  —  to  bed ! 


CHAPTER  XXXII 

HIIAKA  EXTRICATES  HER  CHARGE  FROM  THE 
DANGEROUS  FASCINATIONS  OF  THE  KILU 

Hiiaka,  having  —  by  her  marvellous  skill  —  extricated  her 
charge  from  the  toils  of  the  enchantress,  turned  a  deaf  ear  to 
Pele-ula's  urgent  persuasions  to  abide  yet  longer  and  taste  more 
deeply  the  sweets  of  her  hospitaliay.  Her  determination  arrived 
at,  she  wasted  no  time  in  leave-taking  but  made  all  haste  to  put 
a  safe  distance  between  the  poor  moth  and  the  flame  that  was 
the  focus  of  his  enchantment.  Their  route  lay  eastward  across 

According  to  one  version  of  this  story.  Hiiaka  made  free  use  of  her  powers 
of  enchantment  In  withdrawing  from  the  presence  of  Pele-ula.  At  the 
proper  psychological  moment,  with  the  wreath  of  victory  crowning  her 
brow,  while  Pele-ula  was  vainly  intent  on  an  effort  to  turn  the  tide  of  her 
own  defeat  and  gain  the  shadow  of  a  recognition  as  mistress  of  the  game 
of  Kiln.  Hiiaka,  with  a.  significant  gesture  to  her  companions,  spat  upon  the 
ground  and,  her  example  having  been  imitated  by  Wahine-oma'o  and  Lohiau, 
their  physical  bodies  were  at  once  transported  to  a  distance  while  their 
places  continued  to  be  occupied  by  unsubstantial  forms  that  had  all  the 
semblance  of  reality. 


186  PELE  AND  HIIAKA — A  MYTH 

the  dusty,  wind-swept,  plain  of  Kula-o-kahu'a  —  destined  in  the 
coming  years  to  be  the  field  of  many  a  daring  feat  of  arms;  — 
then  through  the  wild  region  of  Ka-imu-ki,  thickset  with 
bowlders  —  a  region  at  one  time  chosen  by  the  dwarf  Menehune 
as  a  sort  of  stronghold  where  they  could  safely  plant  their 
famous  ti  ovens  and  be  unmolested  by  the  nocturnal  depreda- 
tions of  the  swinish  Kama-pua'a.  Hiiaka  saw  nothing  or  took 
no  notice  of  these  little  rock-dwellers.  Her  gaze  was  fixed  upon 
the  ocean  beyond,  whose  waves  and  tides  they  must  stem  before 
they  reached  and  passed  Moloka'i  and  Maui,  shadowy  forms 
that  loomed  in  the  horizon  between  her  and  her  goal. 

Hiiaka,  standing  on  the  flank  of  Leahi  and  exercising  a  power 
of  vision  more  wonderful  than  that  granted  by  the  telescope, 
had  sight  of  a  wild  commotion  on  her  beloved  Hawaii.  In  the 
cloud-films  that  embroidered  the  horizon  she  saw  fresh  proof 
of  her  sister's  unmindfulness  of  the  most  solemn  pledges.  It 
was  not  her  fashion  to  smother  her  emotions  with  silence : 

Ke  ahi  maka-pa(a)  i  ka  la,  e; 
O-wela  kai  ho'i  o  Puna ; 
Malamalama  kai  o  Kuki'i  la. 
Ku  ki'i  a  ka  po  i  Ha'eha'e, 
Ka  ulu  ohi'a  i  Nana-wale. 
A  nana  aku  nei,  he  mea  aha  ia? 
A  nana  aku  nei,  he  mea  lilo  ia. 

TRANSLATION 

The  fire-split  rocks  bombard  the  sun ; 
The  fires  roll  on  to  the  Puna  sea; 
There's  brightness  like  day  at  Kuki'i ; 
Ghosts  of  night  at  the  eastern  gate, 
And  gaunt  the  forms  that  jag  the  sky  — 
The  skeleton  woods  that  loom  on  high. 
The  meaning  of  this  wild  vision  ? 
The  meaning  is  desolation. 

At  Kuliouou,  which  they  reached  after  passing  through  Wai- 
alae,  Wai-lupe  and  Niu,  they  came  upon  some  women  who  were 

(a)  Maka-pa,  an  expression  used  of  stones  that  burst  when  placed  in 
the  fire. 


PELE  AND  HIIAKA — A  MYTH  187 

catching  small  fish  and  crabs  in  the  pools  and  shallow  water  along 
the  shore  and,  to  satisfy  their  hunger  or,  perhaps,  to  test  their 
disposition,  Hiiaka  begged  the  women  to  grant  her  a  portion  of 
their  catch  to  satisfy  their  need.  The  answer  was  a  surly  re- 
fusal, coupled  with  the  remark  that  Hiiaka  would  better  do  her 
own  fishing.  As  the  sister  and  representative  of  the  proud  god 
Pele,  Hiiaka  could  not  permit  the  insult  to  go  unpunished.  Her 
reply  was  the  utterance  of  this  fateful  incantation : 

He  makani  holo  uha(a) 
Ko  Ka-ele-kei  a  Pau-kua.(fr) 
Pau  wale  ke  aho  i  ka  noi  ana, 
O  ka  loa  ho'i,  e! 

TRANSLATION 

Here's  a  blast  shall  posset  the  blood, 

As  the  chant  of  kahuna  the  back. 

Our  patience  exhausts  with  delay ; 

We're  famished  from  the  length  of  the  way. 

The  magic  words  operated  quickly.  As  Hiiaka  turned  to  de- 
part, the  unfortunate  fishing  women  fainted  and  died. 

After  this  outburst  of  retribution,  Hiiaka  turned  aside  to  ad- 
dress in  words  of  consolation  and  compliment  two  forlorn 
mythical  creatures  whom  she  recognized  as  kindred.  They  were 
creations  of  Pele,  Ihihi-lau-akea,  manifest  to  us  to-day  as  a 
lifeless  cinder-cone,  and  Nono-ula,  as  a  clear  spring  of  water 
welling  out  of  the  mountain.  It  was  a  nice  point  in  Hiiaka's 
character  that  she  was  always  ready,  with  punctilious  etiquette, 
to  show  courtesy  to  whom  courtesy  was  due. 

Fortunately  for  Hiiaka,  her  lofty  perch  afforded  a  wide-em- 
bracing view  that  included  the  shadowy  forms  of  Maui  and  the 
lesser  islands  that  nested  with  it.  Not  the  smallest  pirogue  could 
steal  away  from  the  strip  of  rocky  beach  at  her  feet  without 
her  observation.  At  this  moment  she  caught  sight  of  two  sailor- 
men  in  the  act  of  launching  a  trim  canoe  into  the  troubled  waters 

(a)  Makani   holo-uha.     The   allusion    Is   to   a  cold   wind   that  chills   the 
naked   legs  of  the  fisher-folk. 

(b)  Pau-kua,    a    place-name,    meaning    consumed    in    the    back — a    clear 
reference  to  the  fact  that  the  kahuna's  black  art  very  frequently  made  Its 
fatal  ravages  by  attacking  first  the  back. 


188  PELE  AND  HIIAKA — A  MYTH 

of  the  Hanauma  cove,  and  she  made  haste,  accordingly,  to  come 
to  them,  on  the  chance  of  securing  a  passage,  if  so  be  that  they 
were  voyaging  in  the  desired  direction.  Their  destination  prov- 
ing to  be  Moloka'i,  Hiiaka  begged  the  men  to  receive  herself 
and  party  as  passengers.  Nothing  loath,  they  gave  their  consent. 

"But,"  said  one  of  them,  "your  party  by  itself  is  quite  large 
enough  to  fill  the  canoe." 

His  companion,  with  better  show  of  cheer  in  his  speech,  spoke 
up  and  said,  "It's  but  common  luck  to  be  swamped  in  this  rough 
channel.  To  avoid  it  needs  only  skill.  Even  if  the  craft  swamps, 
these  people  need  not  drown;  we  can  swim  for  it,  and  we  shall 
all  fare  alike.  We'll  take  you  with  us.  Come  aboard."  Aboard 
they  went. 

The  voyage  to  Moloka'i  proved  uneventful.  They  landed  at 
Iloli,  a  barren  place  that  offered  no  provision  to  stay  their  hun- 
ger. When  Hiiaka,  therefore,  learned  that  these  same  canoe- 
men  were  bound  for  the  neighboring  island  of  Maui,  she  wisely 
concluded  to  continue  the  voyage  with  them. 

On  landing  in  Kohala,  Hiiaka  took  the  road  that  led  up  through 
the  thickly  wooded  wilderness  of  Mahiki,  the  region  that  had  been 
the  scene,  now  some  months  gone,  of  the  most  strenuous  chapter 
in  her  warfare  to  rid  Hawaii  of  the  mo'o  —  that  pestilent  brood  of 
winged  and  crawling  monsters  great  and  small  that  once  infested 
her  wilds  and  that  have  continued  almost  to  the  present  day  to 
infest  the  imagination  of  the  Hawaiian  people.  On  coming  to  the 
eminence  called  Pu'u  O'ioina, —  a  name  signifying  a  resting  place 
—  being  now  in  the  heart  of  the  damp  forest  of  Moe-awa,  they 
found  the  trail  so  deep  with  mire  that  the  two  women  drew  up 
their  paii  and  tucked  them  about  their  waists.  At  sight  of  this 
action,  Lohiau  indulged  himself  in  some  frivolous  jesting  remarks 
which  called  out  a  sharp  rebuke  from  Hiiaka. 

As  they  cleared  the  deep  woods,  there  burst  upon  them  a 
view  of  the  Hamakua  coast-wall  here  and  there  dotted  with 
clumps  of  puhala  and  fern,  at  intervals  hung  with  the  white  rib- 
bons of  waterfalls  hastening  to  join  the  great  ocean.  As  Hiiaka 
gazed  upon  the  scene,  she  uttered  her  thoughts  in  song : 

(In  literature,  as  in  other  matters,  the  missing  sheep  always 
makes  a  strong  appeal  to  the  imagination.  Urged  by  this  motive, 
I  have  searched  high  and  low  for  this  mele,  the  utterance  of 
Hiiaka  under  unique  conditions ;  but  all  my  efforts  have  been 
unavailing. ) 

When  they  had  passed  through  the  lands  of  Kukia-lau-ania 


PELE  AND  HIIAKA — A  MYTH  189 

and  Maka-hana-loa  and  were  overlooking  the  town  of  Hilo, 
Hiiaka  was  better  able  to  judge  of  the  havoc  which  the  fires  of 
Pele  had  wrought  in  her  Puna  domains.  The  land  was  deso- 
lated, but,  worst  of  all,  the  life  of  her  dearest  friend  Hopoe  had 
been  sacrificed  on  the  altar  of  jealousy.  In  her  indignation, 
Hiiaka  swore  vengeance  on  her  sister  Pele.  "I  have  scrupu- 
lously observed  the  compact  solemnly  entered  into  between  us, 
and  this  is  the  way  she  repays  me  for  all  my  labor!  Our 
agreement  is  off :  I  am  free  to  treat  him  —  as  my  lover,  if  I 
so  please.  But  it  shall  not  be  here  and  now.  I  will  wait  till 
the  right  occasion  offers,  till  her  own  eyes  shall  witness  her 
discomfiture." 

After  this  outburst,  her  thoughts  fashioned  themselves  in  song : 

Aia  la,  lele-iwi(a)  o  Maka-hana-loa  \(b) 

Oni  ana  ka  lae  Ohi'a,  (c) 

Ka  lae  apane,(rf)  mauka  o  ka  lae  Manienie,(*) 

I  uka  o  Ke-ahi-a-Laka :  (/) 

Oni  ana  ka  lae,  a  me  he  kanaka  la 

Ka  leo  o  ka  pohaku  i  Kilauea. 

Ha'i  Kilauea,  pau  kekahi  aoao  o  ka  mahu  nui, 

Mahu-nui-akea. 

E  li'u  mai  ana  ke  ahi  a  ka  pohaku. 

No  Puna  au,  no  ka  hikina  a  ka  la  i  Ha'eha'e.(^) 

(a)  Lcle-iwi,  the  name  of  a  cape  that  marked  the  coast  of  Puna.     The 
word  also  has  a  meaning  of  its  own,  to  express  which  seems  to  be  the  pur- 
pose of  its  use  here.     It  connotes  a  grave-yard,  a  scaffold,  one,  perhaps,  on 
which  the  body    (literally  the  bones)   of  a  human  sacrifice  are  left  exposed. 

(b)  Maka-hana-loa,   the   name    of   another   cape,    also    on    the   Hilo-Puna 
coast. 

(c)  Lae    Ohi'a,    literally,    ohi'a    cape,     meaning    a     forest    growth    that 
stretched  out  like  a  tongue. 

(d)  Apane,  &  species  of  lehua   that  has  red   flowers,   much   fed  upon  by 
the   birds.      (In   the   original    newspaper- text    the   word   was   pane,   evidently 
a  mistake.     There  are,  regretably,  many  such  mistakes  in  the  original  text. 

(e)  Manienie,   smooth,    meadow-like,    a   name    given    In    modern    times   to 
the  Bermuda  grass — "fine  grass" — said  to  have  been  imported  by  Vancouver, 
now  extensively  seen   In  Hawaiian  lawns. 

(f)  Ke-ahi-a-Laka,  literally,  the  fire  of  Laka,  the  name  of  a  land. 

(g)  Ha'eha'e,  the   eastern   Sun-gate,   applicable   to   Puna  as   the   eastern- 
most district  of  Hawaii  and  of  the  whole  group.     In  claiming  Puna  as  hers — 
i.e.,   as   her   home-land — Hiiaka   seems   to   have   aet    up   a   claim   to    be   the 
guardian  of  the  Sun's  rising,  and  therefore,  by  implication  of  Pele. 


190  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

See  the  cape  that's  a  funeral  pyre ; 
The  tongue  of  ohi'a's  grief-smitten. 
Beyond,  at  peace,  lies  Manie ; 
Above  rage  the  fires  of  Laka. 
The  cape  is  passion-moved ;  how  human 
The  groan  of  rocks  in  the  fire-pit  ! 
That  cauldron  of  vapor  and  smoke  — 
One  side- wall  has  broken  away  — 
That  covers  the  earth  and  the  sky : 
Out  pours  a  deluge  of  rock  a-flame. 
My  home-land  is  Puna,  sworn  guard 
At  the  eastern  gate  of  the  Sun. 

Hiiaka  now  entered  the  woodlands  of  Pana-ewa,  a  region 
greatly  celebrated  in  song,  which  must  have  brought  home  to  her 
mind  vivid  memories  of  that  first  sharp  encounter  with  her  dragon 
foe.  From  there  on  the  way  led  through  Ola'a;  and  when  they 
reached  Ka-ho'o-ku  Hiiaka  bade  the  women,  Wahine-oma'o  and 
Paii-o-pala'e,  go  on  ahead. 

(A  mystery  hangs  about  this  woman  Paii-o-pala'e  which  I  have 
not  been  able  to  clear  up.  She  withdrew  from  the  expedition, 
for  reasons  of  her  own,  before  Hiiaka  took  canoe  for  Maui ;  yet 
here  we  find  her,  without  explanation,  resuming  her  old  place  as 
attendant  on  the  young  woman  who  had  been  committed  to  her 
charge.  The  effort,  which  has  been  made,  to  associate  her  in 
some  mystical  fashion  with  the  paii,  short  skirt,  worn  by  Hiiaka, 
only  deepens  the  mystery,  so  far  as  my  understanding  of  the  affair 
is  concerned.) 

Obedient  to  the  instructions  of  their  mistress,  the  faithful 
women,  Wahine-oma'o  and  Pau-o-pala'e,  presented  themselves 
before  Pele  at  the  crater  of  Kilauea.  "Where  is  my  sister?  where 
is  Hiiaka?"  demanded  the  jealous  goddess.  No  explanation  would 
suffice.  Pele  persisted  in  regarding  them  as  deserters  and,  at  her 
command,  they  were  put  to  death. 


PELE  AND  HIIAKA — A  MYTH  191 

CHAPTER  XXXIII 
HIIAKA  ALONE  WITH  LOHIAU 

It  has  come  at  last,  the  situation  to  which  the  logic  of  events 
has  for  many  days  pointed  the  finger  of  a  relentless  fate.  For  the 
first  time  Hiiaka  finds  herself  alone  with  Lohiau.  The  history  of 
her  life  during  the  past  two  months  seems  but  a  prologue  to  the 
drama,  the  opening  scene  of  which  is  about  to  be  enacted  in  the 
dressing  room,  as  we  must  call  it.  For  Hiiaka,  having  gathered  a 
lapful  of  that  passion-bloom,  the  scarlet  lehua,  and  having  plaited 
three  wreaths,  with  a  smile  on  her  face,  hangs  two  of  the  wreaths 
about  the  neck  of  Lohiau,  using  the  third  for  her  own  adornment. 

They  are  sitting  on  the  sacred  terrace  of  Ka-hoa-lii,  at  the  very 
brink  of  the  caldera,  in  full  view  of  the  whole  court,  including  the 
sisters  of  Hiiaka  who  gather  with  Pele  in  the  Pit.  "Draw  nearer," 
she  says  to  Lohiau,  "that  I  may  tie  the  knot  and  make  the  fillet 
fast  about  your  neck."  And  while  her  fingers  work  with  pliant 
art,  her  lips  quiver  with  emotion  in  song : 

O  Hiiaka  ka  wahine, 

Ke  apo  la  i  ka  pua ; 

Ke  kui  la,  ke  uo  la  i  ka  manai. 

Eha  ka  lei,  ka  apana  lehua  lei 

A  ka  wahine  la,  ku'u  wahine, 

Ku'u  wahine  o  ka  ehu  makani  o  lalo. 

Lulumi  aku  la  ka  i  kai  o  Hilo-one : 

No  Hilo  ke  aloha  —  aloha  wale  ka  lei,  e  ! 

TRANSLATION 

Twas  maid  Hiiaka  plucked  the  bloom ; 

This  wreath  her  very  hands  did  weave ; 

Her  needle  'twas  that  pierced  each  flower ; 

Her's  the  fillet  that  bound  them  in  one. 

Four  strands  of  lehua  make  the  lei  — 

The  wreath  bound  on  by  this  maid  — 

Maid  who  once  basked  in  the  calm  down  there : 

Her  heart  harks  back  to  Hilo-one ; 

Wreath  and  heart  are  for  Hilo-one. 

The  wreath  is  placed,  the  song  is  sung,  yet  Hiiaka's  arm  still 
clasps  Lohiau's  neck.  Her  lithesome  form  inclines  to  him.  With 


192  PELE  AND  HIIAKA — A  MYTH 

a  sudden  motion,  Hiiaka  throws  her  arms  about  Lohiau  and  draws 
him  to  herself.  Face  to  face,  lip  touches  lip,  nose  presses  nose. 

The  women  of  Pele's  court,  chokefull  of  curiosity  and  spilling 
over  with  suspicion,  watchful  as  a  cat  of  every  move,  on  the  instant 
raise  their  voices  in  one  Mother-Grundy  chorus:  "Oh,  look  ! 
Hiiaka  kisses  Lohiau  !  She  kisses  your  lover,  Lohiau  !" 

The  excitement  rises  to  fever  heat.  Pele  is  the  coolest  of  the  lot. 
At  the  first  outcry  —  "they  kiss"  —  Pele  remarks  with  seeming  in- 
difference, "The  nose  was  made  for  kissing." (a)  (The  Hawaiian 
kiss  was  a  flattening  of  nose  against  nose).  But  when  Hiiaka 
and  Lohiau  sink  to  the  earth  wrapped  in  each  other's  arms,  and  the 
women  of  Pele's  court  raise  the  cry,  "For  shame !  they  kiss ;  they 
embrace!"  At  this  announcement,  the  face  of  Pele  hardens  and 
her  voice  rings  out  with  the  command :  "Ply  him  with  fire." 

From  Pele's  viewpoint,  the  man,  her  lover,  Lohiau  was  the  sin- 
ner. The  role  played  by  the  woman,  her  sister,  Hiiaka  —  the  one 
who  had,  in  fact,  deliberately  planned  this  offensive  exhibition  x>f 
insubordination  and  rebellion  —  was  either  not  recognized  by  Pele 
or  passed  by  as  a  matter  of  temporary  indifference.  Hiiaka's 
justification  in  motives  of  revenge  found  no  place  in  her  reasoning. 

When  the  servants  of  Pele  —  among  them  the  sisters  of  Hiiaka 
—  found  themselves  under  the  cruel  necessity  of  executing  the 
edict,  they  put  on  their  robes  of  fire  and  went  forth,  but  re- 
luctantly. In  their  hearts  they  rebelled,  and,  one  and  all,  they 
agreed  that,  if,  at  close  view,  they  found  him  to  be  the  supremely 
handsome  mortal  that  fame  had  reported  him  to  be,  they  would 
use  every  effort  to  spare  him.  On  coming  to  the  place,  their 
admiration  passed  all  bounds.  They  could  not  believe  their  eyes. 
They  had  never  seen  a  manly  form  of  such  beauty  and  grace. 
With  one  voice  they  exclaimed : 

Mahina  ke  alo, 

Pali  ke  kua. 

Ke  ku  a  ke  kanaka  maikai, 

E  ku  nei  i  ke  ahu'  a  Ka-hoa-lii. 

TRANSLATION 

Front,  bright  as  the  moon, 
Back,  straight  as  a  mountain  wall: 
So  stands  the  handsome  man, 
This  man  on  thy  terrace,  Hoa-lii. 

(a)     "I  hana  ia  ka  ihu  i  mea  honi." 


PELE  AND  HIIAKA — A  MYTH  193 

Pele's  fire-brigade  went  through  the  form  of  obeying  their 
orders.  They  dared  not  do  otherwise.  Acting,  however,  on  their 
preconcerted  plan,  they  contented  themselves  with  casting  a  few 
cinders  on  the  reclining  form  of  Lohiau  and,  then,  shamefaced, 
they  ran  away  —  an  action  that  had  the  appearance  of  reproof 
rather  than  of  punishment. 

The  effect  on  the  mind  of  Hiiaka,  whose  insight  into  the  charac- 
ter of  Pele  was  deeper  than  that  of  Lohiau,  was  far  different 
from  that  of  mere  admonition  or  reproof.  She  recognized  in  the 
falling  cinders  a  threat  of  the  direst  import  and  at  once  braced 
herself  to  the  task  of  averting  the  coming  storm  and  of  disarming 
the  thundercloud  that  was  threatening  her  lover.  "Have  you  not 
some  prayer  to  offer?"  she  said  to  Lohiau. 

"Yes,"  he  answered,  and  at  her  request  he  uttered  the  following : 

Ua  wela  Pu'u-lena  i  ke  ahi ; 

Ua  wela  ka  manna  ou,  e  Kahuna. 

Uwe  au,  puni  'a  i  ke  awa ; 

Kilohi  aku  au  o  ka  mauna  o  ka  Lua, 

E  haoa  mai  ana  ke  a; 

Ka  laau  e  ho'o-laau  — 

Ho'o-laau  mai  ana  ke  ki'i, 

Ke  moe,  i  o'u  nei. 

la  loaa  ka  hala,  ka  lili,  kaua,  paio ; 
Paio  olua,  e. 

TRANSLATION 

Pu'u-lena  breathes  a  furnace  blast ; 

Your  mount,  Kahuna,  is  a-blaze ; 

I  choke  in  its  sulphurous  reek. 

I  see  the  mountain  belching  flame  — 

A  fiery  tree  to  heaven  upspringing ; 

Its  deadly  shade  invades  my  stony  couch. 

Is  there  fault,  blame,  strife,  or  reproach ; 
Let  the  strife  be  between  you  two. 

To  this  proposal  of  her  chivalric  companion,  who  would  throw 
upon  the  woman  the  whole  burden  of  fault,  punishment,  and  strife, 
Hiiaka  made  answer  in  this  address  to  Pele : 


194  PELE  AND  HIIAKA — A  MYTH 

Puka  mai  ka  Wahine  mai  loko  mai  o  ka  Lua, 

Mai  loko  mai  o  Muliwai  o  ka  Lena, (a) 

Mai  ka  moku(b)  po'o  a  Kane. 

E  noho  ana  o  Kane-lau-apua(c)  i  ke  one  lau  a  Kane; 

Ninau  mai  uka,  "Nowai  he  wa'a?'(d) 


(a)  Mnlnrni  o  Lena.     There  is  a  stream  of  this  name  in  Waianae,  It  la 
said.     Lena  is  also  said  to  be   the  name  of  a  place  in   Kahiki.     The  word 
lena,  yellow,  strongly  suggests  the  thought  of  sulphur. 

(b)  Moku  po'o  a  Kane,  literally,   the  fissured  head   of  Kane.     The  first 
land  formed  by  Kane. 

(<•)  Kane-lau-apua,  the  same  as  Kane-apua.  One  of  the  numerous 
avatars  or  characters  of  Kane.  He  appeared  in  Kahiki — Kukulu  o  Kahiki — 
and  gained  a  reputation  as  a  benevolent  deity,  whose  benign  function — 
shared  by  Kane-milo-hai — was  to  pluck  from  the  jaws  of  death  those  who 
lay  at  the  last  gasp  (mauli-awa) ,  or  whose  vital  spark  was  at  the  last 
flicker  (pua-ancane) .  He  healed  the  palsied,  the  helpless  and  hopeless, 
those  who  were  beyond  the  reach  of  human  aid.  On  one  occasion  he  re- 
stored himself  to  perfect  health  and  soundness  by  the  exercise  of  his  own 
will ;  hence  his  name,  Kane-apua.  On  another  occasion  he  illustrated  his 
power  by  restoring  to  life  some  okuhekuhe  which  the  fisherman  had  already 
scaled  and  laid  upon  the  fire.  The  motive  for  this  act  seems  to  have  been 
that  this  fish  was  a  form  in  which  he  sometimes  appeared.  The  story  of 
his  adventure  with  Kane-lelei-aka  is  worthy  of  mention.  At  one  time  while 
standing  on  a  headland  that  reached  out  into  the  ocean  like  the  prow  of  a 
ship,  his  eye  caught  a  gleam  from  something  moving  swiftly  through  the 
water.  He  saw  it  repeatedly  passing  and  repassing  and  wondered  what  it 
was.  It  was  the  shadowy  form  of  Kane-lelel-aka,  but  he  knew  it  not.  He 
scanned  the  surrounding  mountains  and  cliffs,  if  perchance  he  might  get 
sight  of  the  body,  bird,  or  spirit  that  produced  this  reflection.  He  dis- 
covered nothing.  In  pursuit  of  his  quest,  he  started  to  go  to  Kukulu-o- 
Kahiki.  On  the  way  he  met  his  relative  Kane-milo-hal,  out  in  mid  ovean. 

"Are  you  from  Kanaloa?"  asked  Kane-milo-hai.  That  meant  are  you 
from  Lana'i,  Kanaloa  being  the  name  formerly  given  to  that  little  island. 

"Aye,  I  am  from  Kanaloa  and  in  pursuit  of  a  strange  shadowy  thing  that 
flits  through  the  ocean  and  evades  me." 

"You  don't  seem  to  recognize  that  it  is  only  a  shadow,  a  reflection.  The 
real  body  is  in  the  heavens.  What  you  are  pursuing  is  but  the  other  in- 
tangible body,  which  is  represented  by  the  body  of  Kane-mano.  He  is 
speeding  to  reach  his  home  in  Ohe-ana"  (a  cave  in  the  deep  sea,  in  the  Kal- 
popolohua-a-Kane ) . 

"How  then   shall   I  overtake  him?"  asked  Kane-pua. 

"You  will  never  succeed  this  way.  You  are  no  better  off  than  a  kolea 
(plover)  that  nods,  moving  its  head  up  and  down  (kunou).  Your  only  way 
is  to  return  with  me  and  start  from  the  bread-fruit  tree  of  Lei-walo  {Ka 
ulu  o  Lei-walo).  You  must  make  your  start  with  a  flying  leap  from  the 
topmost  branch  of  that  tree.  In  that  way  you  can  come  up  to  him  and 
catch  him." 

The  rest  of  the  story :  how  he  followed  the  advice  given  him  by  Kane- 
milo-hal  and  succeeded  is  too  long  for  insertion  here. 

(d)  Nowai  he  wa'af  To  speak  of  a  lava  flow  as  a  tea 'a,  a  canoe,  is  a 
familiar  trope  in  Hawaiian  mele.  (See  U.  L.  of  H.,  p.  194).  The  canoe 
in  this  case  is  the  eruption  of  fire  sent  against  Lohiau,  the  hoapaio,  against 
whom  it  is  launched,  Lohiau  and  Hilaka. 


PELE  AND  HIIAKA — A  MYTH  195 

No  ka  hoa-paio  o  Ai-moku(^)  wahine: 

Ninau  a'e  i  kona  mau  kaikaina; 

A  lele  e  na  hoali'i  — 

Ka  owaka  o  ka  lani, 

Ka  uwila  nui,  maka  eha  i  ka  lani. 

Lele  mai  a  huli,  popo'i  i  ka  honua ; 

O  ke  kai  uli,  o  ke  kai  kea; 

O  ke  ala-kai  a  Pele  i  hele  ai. 

E  hele  ana  e  kini(/)  maka  o  ka  La  o  Hu'e-ehu'e, 

E  nana  ana  ia  luna  o  Hualalai ; 

Aloha  mai  ka  makani  o  Kau. 

Heaha  la  ka  pau(^)  o  ka  wahine? 

He  palai,  he  lau-i,  ka  pau  hoohepa  o  ka  wahine,  e  Kini,  e. 

Ha'aha'a  iluna  ke  kihi(A)  o  ka  Mahina; 

Pau  wale  ke  aho  i  ke  Akua  lehe-oi;(t) 

Maka'u  wale  au  i  ke  Akua  lehe-ama.(/) 

Eli-eli  kapu,  eli-eli  noa! 
Ua  noa  ka  aina  i  ka  puke(&)  iki,  i  ka  puke  nui, 

(e)  Aimoku   wahine.     An  aimoku   is  one   who   eats   up   the   land,   a  con- 
queror, a  literal  description  of  Pele. 

(f)  Kini  maka  o  ka   la.     In  the  original   text  from  which  this  is  taken 
the  form   is  Kini-maka,   offering   the  presumption    that    it   is   intended   as   a 
proper  name.     Klni-maka  was  a  malevolent  kupua,  demigod,  against  whom, 
it   is  charged   that  she  was  given   to  scooping  out   and   eating   the   eyes   of 
men  and  her  fellow  gods.     Her  name  was  then  called  Walewale-o-Ku.     Kane, 
it  is  said,   took  her  in  hand  and  weaned  her  from  her  bad  practice ;   after 
which  she  was  called  Kinl-maka,   Forty-thousand-eyes.     The  phrase  o  ka  la 
affixed    to    her    name    discountenances    the    idea    that    she    Is    the    one    here 
intended.     It   becomes   evident   that   the  whole   expression  means   rather  the 
many  eyes  of  the  Sun,  1.  e.,  the  many  rays  that  dart  from  the  Sun ;  and  this 
is  the  way  I  construe  It. 

(g)  Pau  o  ka  wahine  f     The  question  as  to  the  kind  of  pau,  skirt,  worn 
by  the  women — those  of  Pele's  fire-brigade,  as  I  have  termed  them — Is  perti- 
nent, from  the  fact  that  the  answer  will  throw  light  on  their  mood  and  the 
character  of  their  errand,  whether  peaceful,  warlike,  etc.     The  answer  given 
in  the  texl    (line  20  of  the  translation)    is   Their  skirts  were  fern  and  leaf 
of  the  ti.     A  pau  of  fern  was  said  to  be  hanohano,  dignified.     Ua  kapa  ia  ka 
palai  he  palai  alii;  o   ka  la-i,  ua  kapa  ia  he  mea  kala  the    (pau  of  fern 
was   worn   by   chiefs ;    the   pau   of   tl    leaf   was   a  sign   of  propitiation. )      A 
woman  wore  a  tl  leaf  during  her  period  of  monthly  Infirmity.     The  whole 
subject  will  bear  further  Investigation. 

(h)  Kihi  o  ka  Mahina,  the  horn  of  the  Moon.  The  manner  of  fastening 
the  pau,  knotting  or  tucking  it  in  at  each  hip,  gave  it  a  crescent  shape,  with 
an  angle  at  each  hip.  This  seems  to  have  suggested  to  the  poet  a  com- 
parison with  the  horns  of  the  young  Moon. 

«)  Aknn  lehe-oi,  an  undoubted  reference  to  Pele. — the  sharp  devouring 
edge,  lip,  of  her  lava-flow. 

(/)     Akua  lehe-ama.     This  also  must  refer  to  Pele — her  gaping  lips. 

(k)     Puke,  the  archaic  form  of  pu'e,  a  hill  of  potatoes,  yams  and  the  like. 


196  PELE  AND  HIIAKA — A  MYTH 

I  ka  hakina  ai,  i  ka  hakina  i'a,  — 

I  kou  hakina  ai  ia  Kuli-pe'e  i  ka  Lua,  la. 

Eli-eli,  kau  mai ! 
Ma  ka  holo  uka,  ma  ka  holo  kai. 

Eli-eli  kapu,  eli-eli  noa! 
Ua  noa  ka  aina  a  ke  Akua ! 

TRANSLATION 

The  Woman  comes  forth  from  the  Pit, 

Forth  from  the  river  with  yellow  tide, 

From  the  fissured  head  of  Kane, 

Kane-apua,  the  cheater  of  death, 

Presides  o'er  his  much-thronged  sandy  plain : 

The  mountains  re-echo  the  question, 

"Gainst  whom  do  they  launch  the  canoe?" 

Against  her  foes,  the  land-grabber's. 

To  her  sisters  she  puts  a  question, 

Up  spring  the  high-born,  the  princes  — 

What  splendor  flashes  in  heaven ! 

The  fourth  eye  of  heaven,  its  flaming  bolt. 

With  swell  of  wave  and  break  of  surf  a-land 

Was  her  flight  o'er  the  blue  sea,  the  gray  sea  — 

The  voyage  Pele  made  from  Kahiki. 

From  his  western  gate  fly  the  Sun-darts, 

Their  points  trained  up  at  Hualalai  — 

The  wind  from  Kau  breathes  a  blessing. 

Pray  tell  me,  what  skirts  wear  the  women? 

Their  skirts  are  fern  and  leaf  of  the  ti 

Bound  bias  about  the  hips,  O  Kini ; 

One  horn  of  the  sickle  moon  hangs  low ; 

My  patience  faints  at  her  knife-like  lips 

And  I  fear  the  Goddess's  yawning  mouth. 

Deep,  deep  is  the  tabu,  deep  be  the  peace ! 

The  land  is  fed  by  each  hill,  small  or  big, 

By  each  scrap  of  bread  (a)  and  of  meat  — 

Food  that  is  ravaged  by  Kuli-pe'e. 

Plant  deep  the  foundations  of  peace, 

(a)  The  Hawallans  had  no  such  thing  as  bread.  The  Hawaiian  word  ai, 
in  line  2"D  of  the  original,  means  vegetable  food.  The  necessities  of  the 
case  seem  to  Justify  the  use  of  the  word  bread  in  the  translation.  The 
reader  will  pardon  the  anachronism. 


PELE  AND  HIIAKA — A  MYTH  197 

A  peace  that  runs  through  upland  and  lowland. 
Deep,  deep  the  tabu,  deep  be  the  peace ! 
Peace  fall  on  the  land  of  the  Goddess ! 


CHAPTER  XXXIV 

PELE'S  BRIGADE  IS  SENT  TO  THE  ATTACK 
OF  LOHIAU 

Pele  broke  forth  in  great  rage  when  her  people  slunk  back, 
their  errand  not  half  accomplished.  "Ingrates,  I  know  you.  Out 
of  pity  for  that  handsome  fellow,  you  have  just  made  a  pretense 
and  thrown  a  few  cinders  at  his  feet.  Go  back  and  finish  your 
work.  Go!" 

Hiiaka,  on  witnessing  the  second  charge  of  the  fire-brigade, 
again  broke  forth  in  song : 

Hulihia  Kilauea,  po  i  ka  uahi ; 

Nalowale  i  ke  awa(a)  ka  uka  o  ka  Lua. 

Moana  Heeia  —  la  kapu  i  ke  Akua ! 

Haki  palala-hiwa  ke  alo  o  ka  pohaku ; 

Ai'na  makai  a'ahu,  koe  ka  oka  — 

Koe  mauka  o  ka  Lae  Ohi'a. 

Haki'na  ka  hala,  apana  ka  pohaku ; 

Kike  ka  ala ;  uwe  ka  mamane  — 

Ka  leo  o  ka  laau  waimaka  nui, 

O  ka  wai  o  ia  kino  a  pohaku, 

Kanaka  like  Kau-huhu  ke  oko  o  ke  ahi ; 

Ho'onu'u  Puna(^r)  i  ka  mahu  o  ka  Wahine. 

Kaha  ka  lehua  i  ka  uka  o  Ka-li'u ; 

Makua  ke  ahi  i  ka  nahelehele  — 

Ke  a  li'u-la  o  Apua. 

E  ha'a  mai  ana  i  ku'u  maka 

Ka  ponaha  lehua  mauka  o  Ka-ho'i-ku ; 

Puni'a  i  ke  awa  ka  uka  o  Nahunahu : 

Kina  Puna,  e  poa  i  ke  Akua. 

Ua  kaulu-wela  ka  uka  o  Oluea ; 


(a)     Awa.     The   full  expression   would   probably   be   wo   awa,   bitter  rain. 
I.e.,  bad  weather. 


198  PELE  AND  HIIAKA — A  MYTH 

Ua  haohia  e  ke  ahi,  ku  ka  halelo.  (fc) 

Moku  kahawai,  niho'a  ka  pali ; 

Ua  umu  pa-enaena  ke  alo  o  ka  pohaku. 

O  Ihi-lani,(c)  o  Ihi-awaawa,(rf) 

Hekili  ke'eke'e,  ka  uila  pohaku ; 

Puoho,  lele  i-luna,  ka  ala  kani  oleole, 

Kani  au-moe,  kani  ku-wa,  kani  helele'i ; 

Owe,  nakeke  i  ka  lani,  nehe  i  ka  honua ; 

Ku'u  pali  kuhoho  holo  walawala  i-luna,  i-lalo ; 

Ka  iho'na  o  ka  pali  uhi'a  e  ka  noe ; 

Pa'a  i  ka  ohu  na  kikepa  lehua  a  ka  Wahine ; 

Ho'o-maka'u  ka  uka  —  he  ahi  ko  ka  Lua. 

Ke  ho'o-malana  a'e  la  e  ua  na  opua ; 

Ne'ene'e  i  kai  o  Papa-lau-ahi. 

Lapalapa  ka  waha  o  ke  Akua  lapu ; 

Hukihuki(^)  ka  lae  ohi'a  o  Kai-mu, 

E  hahai  aku  ana  i-mua,  i-hope. 

Hopo  aku,  hopo  mai ; 

Hopo  aku  au  o  ka  ua  liilii  noe  lehua  i  ka  papa. 

0  Pua'a-kanu(/)  oheohe,  me  he  kanaka  oa(^)  la  i  ka  La; 
Ke'a  ka  maha  lehua  i  kai  o  Ka-pili  nei: 

(b)  Halelo,  rough,  jagged  like  aa.     The  following  quotation  is  given: 

Ku  ke  a,  ka  halelo  o  Kaupo, 

1  ho'okipa  i  ka  hale  o  ka  lauwili : 

E-lau-wili.     He    lau-wili    ka    makani,    he    Kaua-ula. 

TRANSLATION 

How  jagged  stand  the  rocks  of  Kaupo, 
That  once  held  the  house  of  the  shiftless ! 

(c)  Ihi-lani,  literally,  the  splendor  of  heaven;   said  to  be  a  god  of  light- 
ning, also  the  name  of  a  hill. 

(d)  Ihl-awaawa,  said  to  be   the  name  of  a  god  of  lightning,  as  well  as 
the  name  of  a  hill. 

(e)  Huki-huki,  literally,  to  pull,  to  haul  with  a  succession  of  jerks.     The 
action  here  figured  is  eminently  descriptive  of  the  manner  of  advance  of  a 
lava-flow.      It   is  not   with   the   uniform   movement   of  a  body   of   water.      It 
shoots  out  a  tongue  of  molten  stun*  here  and  there ;  and  as  this  cools,  or  is 
for    cause    arrested,    a    similar    process    takes    place    at    some    other    point. 
This    movement    bears   a   striking    resemblance    to    the    action   of   a    body    of 
skirmishers  advancing  under  fire.     Its  progress  is  by  fits  and  starts. 

(f)  Pua'a-kanu.     In  spite  of  the  fact  that  this  is  claimed  by  Hawalians 
to  be   a   place-name,    I v  must   see   in   it   an   allusion    to   a   swine,    devoted   to 
sacrifice,   connoting  Lohiau   himself. 

(0)     Oa,  a  poetical  contraction  for  loa,  long. 


PELE  AND  HIIAKA — A  MYTH  199 

I  pili  aku  ho'i  maua  o  haele,(/t) 

E  pi'i  i  ka  uka,  e  kui,  e  lei  i  ka  lei, 

Ka  lehua  o  ka  ua  nahuhu  —  (nahunahu) 

Nahu'a  e  ke  ahi  —  uli  ke  a  — 

Mahole  ka  papa,  manihole  i  ka  ai  ia  e  ke  Akua : 

Ai  kolohe  ka  Wahine  ia  Puna, 

Ho'o-pohaku  i  ka  Lae  Ohi'a. 

Ka  uahi  o  ka  mahu  ha'a-lele'a  i  uka ; 

Ka  hala,  ka  lehua,  lu  ia  i  kai. 

Ha'aha'a  Puna,  ki'eki'e  Kilauea: 

Ko  Puna  kuahiwi  mau  no  ke  ahi. 

0  Puna,  aina  aloha! 
Aloha-ino  Puna,  e  moe'a  nei, 
Ka  aina  i  ka  ulu  o  ka  makani ! 

The  language  of  this  mele  is  marked  by  a  certain  mannerism 
that  can  hardly  be  described  as  either  parallelism  or  as  antithesis, 
though  it  approaches  now  one  and  now  the  other.  It  is  as  if  each 
picture  could  not  be  accomplished  save  by  representing  its  group- 
ing from  more  than  one  point  of  view. 

TRANSLATION 

Kilauea  breaks  forth:  smoke  blurs  the  day; 

A  bitter  rain  blots  out  one  half  the  Pit ; 

Heeia  is  whelmed  by  a  tidal  wave ;  — 

Dread  day  of  the  fiery  Goddess! 

The  face  of  the  cliff  is  splintered  away ; 

The  lowlands  are  littered  with  fragments 

Her  besom  spares  other  land,  not  the  park. 

The  screw-palms  are  rent,  the  rock-plates  shattered ; 

The  bowlders  grind,  the  mamanes  groan : 

1  hear  the  pitiful  sob  of  the  trees. 

The  tree-gods  weep  at  their  change  into  stone. 
Man,  like  the  roof-pole,  strangles  in  smoke ; 
Puna  chokes  with  the  steam  of  the  Woman ; 
How  groan  the  lehuas  of  Ka-li'u ! 
A  quivering  flame  enwraps  Apua. 
Mine  eyes  are  blinded  at  the  sight 
Of  the  forest-circle  of  Ho'o-ku ; 

(fc)  Haele.  By  a  figure  of  speech — metonymy — the  word  haelc.  mean- 
ing to  travel,  is  used  to  signify  a  fellow  traveler,  the  companion,  of  course, 
IB  Hiiaka  herself. 


200  PELE  AND  HIIAKA — A  MYTH 

Nahunahu  is  swallowed  up  in  the  rack. 

Puna,  how  scarred !  by  the  Goddess  ravaged ! 

Oluea's  uplands  quiver  with  heat  — 

What  ravage !  its  rocky  strata  uptorn ; 

Deep-gullied  the  canyons,  toothed  are  the  cliffs ; 

Like  an  oven  glows  the  face  of  the  rocks. 

Now  Heaven  hurls  her  forked  bolts 

And  bitter  thunder-bombs ;  rocks  burst  and  fly. 

A  crash  of  splintered  echoes  breaks  the  night, 

Shatters  the  heavens  and  rends  the  earth. 

My  towering  cliff  is  shook  like  a  reed ; 

The  trail  adown  the  cliff  is  wreathed  in  steam ; 

Mist  veils  the  ragged  spurs  of  lehua  — 

A  reign  of  terror !  flames  leap  from  the  Pit ; 

The  storm-clouds  spread  their  wings  for  rain ; 

They  rush  in  column  over  the  plain. 

The  mouth  of  the  demon  vomits  flame  — 

A  besom-stroke  to  wooded  Kai-mu. 

Destruction  follows  before  and  behind ; 

What  terror  smites  a- far  and  a-near ! 

A  brooding  horror  wraps  my  soul 

As  the  fine  rain  covers  the  plain. 

A  spectacle  this  for  the  eye  of  Day ! 

An  offering  's  laid  —  a  pig?  a  man! 

Deem'st  it  a  crime  to  snuggle  close  in  travel? 

That  we  gathered  flowers  in  the  woods? 

That  we  strung  them  and  plaited  wreaths  ? 

That  we  hung  them  about  our  necks  ?  — 

Red  blossoms  that  sting  us  like  fire  — 

A  fire  that  burns  with  a  devilish  flame. 

Till  the  blistered  skin  hangs  in  rags : 

And  this  —  is  the  work  of  the  God ! 

The  faithless  Woman !     Puna  sacked ! 

The  Park  of  Lehua  all  turned  to  rock ! 

The  column  of  rock  moves  ever  on  ; 

Lehuas  and  palms  melt  away. 

As  the  fire  sweeps  down  to  the  sea. 

For  Puna's  below  and  Pele  above, 

And  Puna's  mountain  is  ever  aflame. 

Oh  Puna,  land  close  to  my  heart! 

Land  ever  fore-front  to  the  storm! 

I  weep  for  thy  sorrowful  plight ! 


PELE  AND  HIIAKA — A  MYTH  201 

"Cowed,  and  by  a  boy !"  said  Pele  as  her  servants,  with  shame 
in  their  faces,  slunk  away  from  their  unfinished  task.  "This  is 
no  job  for  women,"  she  continued.  "These  girls  can't  stand  up 
before  a  man  —  not  if  he  has  a  smooth  face  and  a  shapely  leg." 

As  she  spoke  the  fire-lake  in  Hale-ma'u-ma'u  took  on  a  rud- 
dier hue,  lifted  in  its  cauldron  and  began  to  boil  furiously,  spout- 
ing up  a  score  of  red  fountains. 

"Men,  gods,  take  these  fires  and  pour  them  upon  the  man," 
said  Pele,  addressing  Lono-makua,  Ku-pulupulu,  Ku-moku-halii, 
Ku-ala-na-wao,  Kupa-ai-ke'e,  Ka-poha-kau,  Ka-moho-alii,  Kane- 
milo-hai  and  many  others. 

The  gods  well  knew  on  what  perilous  ground  they  stood,  with 
whom  they  had  to  deal,  the  fierceness  of  Pele's  wrath  when  it 
was  stirred;  yet,  in  their  hatred  of  a  great  wrong,  they  moved 
with  one  purpose  to  push  back  the  fires  that  were  threatening 
Lohiau.  With  their  immortal  hands  they  flung  away  the  embers 
and  masses  of  flame  until  the  heavens  were  filled  with  meteor- 
fragments. 

Pele's  wrath  rose  to  a  mighty  heat  at  this  act  of  mutiny  and 
disloyalty  and  she  cursed  the  whole  assembly.  "Go,"  said  she, 
"back  to  Huli-nu'u  whence  you  came.  Let  the  land  on  which 
you  stand  remain  barren  and  yield  no  harvest  nor  any  food  for 
mortal  or  for  immortal." 

Now  Pele  was  one  of  the  chief  gods  on  earth.  The  land  was 
hers.  Did  she  not  make  it?  Her  authority  extended  also  to 
heaven.  Did  not  her  flames  mount  to  the  zenith?  All  the  gods, 
even  the  great  gods  Ku,  Kane,  Kanaloa  and  Lono,  depended  on 
her  for  certain  things.  When  she  voyaged  from  Kahiki  to  the 
new  land  of  Hawaii  they  were  constrained  to  follow  her.  Not 
because  of  any  command  she  laid  upon  them  did  they  do  this, 
but  because  such  was  their  inclination.  Where  Pele  was  there 
was  food,  wealth,  the  things  they  had  need  of.  They  followed 
as  a  dog  tags  after  its  master. 

The  threat  made  by  Pele  was,  then,  no  idle  breath.  It  was  a 
thing  of  terrible  moment  —  to  be  stripped  of  their  fat  offices  and 
banished  to  a  far-off  barren  land,  a  terrible  sentence.  Some  of 
the  gods  gave  in  at  once  and  made  their  peace  with  the  terrible 
goddess.  Of  those  who  stood  firm  in  their  opposition  were  Ku- 
moku-hali'i,  Ku  pulu-pulu,  Ku-ala-na-wao,  Kupa-ai-ke'e  and  Ku- 
mauna.(^r)  Condemned  to  banishment,  they  were  indeed  in  a 

(x)      See  note  at  the  end  of  the  chapter. 


202  PELE  AND  HIIAKA — A  MYTH 

sorry  plight.  They  found  themselves  on  the  instant  deprived  of 
their  jobs  and  of  their  power.  Food  they  had  not,  nor  the  means 
of  obtaining  it;  these  were  in  the  possession  of  Kane  and  Kana- 
loa.  The  ocean  was  not  free  to  them;  it  was  controlled  by  Ka- 
moho-alii.  In  their  extremity  they  became  vagabonds  and  took 
to  the  art  of  canoe-making.  Thus  were  they  enabled  to  fly  to 
other  lands. 

New  dispositions  having  been  made  and  fresh  stratagems  set 
on  foot,  Pele  turned  loose  another  deluge  of  fire,  Lono-makua 
consenting  to  manage  the  operation.  The  fire  burst  into  view  at 
Keaau,  from  which  place  it  backed  up  into  the  region  of  Ola'a 
and  there  divided  into  two  streams,  one  of  which  continued  on  the 
Hilo  side,  while  the  other  followed  a  course  farther  towards 
Kau.  Lohiau,  thus  surrounded,  would  find  himself  obliged  to 
face  Pele's  wrath  without  the  possibility  of  retreat. 

Hiiaka,  not  fearing  for  herself  but  seeing  the  danger  in  which 
her  lover  was  placed,  bade  him  pray ;  and  this  was  the  prayer  he 
offered : 

Popo'i,  haki  kaiko'o  ka  lua; 

Haki  ku,  Haki  kakala,  ka  ino, 

Popo'i  aku  i  o'ii  o  lehua, 

I  Kani-a-hiku,  (a)  wahine(^)  ai  lehua, 

A  ka  unu(c)  kupukupu,  a  eha  ka  pohaku 

I  ka  uwalu  a  ke  ahi, 

I  ke  kaunu  a  ka  Pu'u-lena:(d) 

Huli  ka  moku,  nakeke  ka  aina ; 

(o)  Kani-a-hiku,  a  place-name — that  of  a  village  In  the  remote  valley 
of  Wal-manu — here  used,  apparently,  for  its  meaning.  To  analyze  its 
meaning,  Kani=  a  sound,  a  voice,  probably  a  bird-song;  Hiku,  a  celebrated 
kupua,  the  mother  of  the  famous  mythical  hero  Mawi.  It  is  said  that  when 
the  wind,  locally  known  as  the  Kapae,  but  more  commonly  named  the 
Ho'olua — the  same  as  our  trade-wind — blew  gently  from  the  ocean,  the 
listening  ears  of  Kani-a-hiku  heard,  in  the  distance,  the  sound  of  hula 
drums  and  other  rude  instruments  mingling  with  the  voices  of  men  chanting 
the  songs  of  the  hula.  This  seems  to  be  the  kani  referred  to. 

(b)  Wahine  ai  lehua,  Pele.     Who  else  would  it  be? 

(c)  Unu  kupukupu    (also  written,   it  Is  said,   haunu  kupukupu),   a  hum- 
mock  or   natural    rock-pile,    such   as    would   be   selected   by   fishermen,    with 
the  addition,   perhaps,   of  a  few  stones,   as  an  altar  on  which   to   lay   their 
offering  and   before  which   to   utter  their  prayers.     Kupukupu   indicates   the 
efficacy  of  such  an  altar  as  a  luck-bringer. 

(d)  Pu'u-lena,  a  wind  felt  at  Kilauea  that  blew  from  Puna.     The  word 
Jena,  yellow,  suggests  the  sulphurous  fumes  that  must  have  added  to  it  their 
taint  at  such  time  as  the  wind  passed  over  the  volcanic  pit. 


PELE  AND  HIIAKA  —  A  MYTH  203 


ai,(tf)  kuhuluku(/)  ka  mauna; 
Pehu  ka  leo  i  Pu'uku-akahi  ;(g) 
Hano  ka  leo  i  Pu'uku-alua;(/t) 
Aheahe  ana  i  Mauna  Kua-loi(t)  — 
I  kauhale  a  ke  Akua. 
I  ke  ahu  a  Ka-hoa-lii.(/) 
Kaha  ka  leo  o  ka  ohi'a  ; 
Uwe  ka  leo  o  ke  kai  ; 
Huli  ke  alo  o  Papa-lau-ahi. 
Kai  ho'onaue  hala  ko  Keaau; 
Kai  lu  lehua  ko  Panaewa  ; 
Ke  popo'i  a'e  la  i  ke  ahu  a  Lono,  e. 
E  lono  ana  no  anei  ?    He  ho'okuli  ; 
He  kuli  ia  nei,  he  lono  ole. 

TRANSLATION 

A  storm  and  wild  surf  in  the  Pit, 
The  fire-waves  dashing  and  breaking  ; 
Spume  splashes  the  buds  of  lehua  — 
The  bird-choir  —  O  consumer  of  trees, 
O'erthrowing  the  fishermen's  altar  ; 
The  rocks  melt  away  in  thy  flame  ; 
Fierce  rages  the  Pu'u-lena; 
The  island  quakes  with  thy  tremor; 
A  flood  of  rain  on  the  lowland, 
A  wintry  chill  on  the  highland. 
A  boom,  as  of  thunder,  from  this  cliff  ; 
A  faint  distant  moaning  from  that  cliff  ; 
A  whispered  sigh  from  yonder  hill,  — 
Home  of  the  gods,  inviolate, 


(0)      Kit-haln-k'ii,  a  plentiful   fall  of  rain. 

(f)      }\u-hi<lu-kn.  a.  chilling:  of  the  atmosphere. 

(0)  Pu'uku-akahi,  (h)  Pn'uku-alua,  names  applied  to  hills  on  one  or 
the  other  side  of  the  fire-pit,  whence  seem  to  come  those  sonorous  puffing 
or  blowing*  sounds  that  accompany  the  surging  of  the  fires. 

(O  Kua-loi.  This  is  probably  shortened  from  the  full  form  Kua-loiloi, 
The  reference  is  to  a  law.  or  custom,  which  forbade  any  one  to  approach 
Pele  from  behind,  or  to  stand  behind  her.  He  kua  loiloi  ko  Pele,  the  mean- 
Ing  of  which  is,  Pele  has  a  fastidious  back. 

(/)  Ka-hoa-lU,  literally,  companion  of  kings  ;  the  shark-god,  a  relation 
of  Pele,  who  occupied  a  section  of  the  plateau  on  the  northwestern  side  of 
the  caldera,  a  place  so  sacred  that  the  smoke  and  flames  of  the  volcano 
were  not  permitted  to  trespass  there. 


204  PELE  AND  HIIAKA — A  MYTH 

Shrine  of  the  God  Hoalii. 

Now  groans  the  soul  of  the  tree  a-flame ; 

Now  moans  the  heart  of  the  restless  sea. 

Uptorn  are  the  ancient  fire-plates. 

The  Kea-au  sea  uproots  the  palms ; 

Pana-ewa's  sea  scatters  the  bloom ; 

It  beats  at  the  altar  of  Lono. 

Does  she  lend  her  heart  to  my  cry? 

Deaf  —  her  ears  are  deaf  to  my  prayer. 

Let  us  picture  to  ourselves  the  scene  of  the  story  that  now  has 
the  stage  —  a  waterless,  wind-swept,  plain  of  volcanic  slag  and 
sand,  sparsely  clad  with  a  hardy  growth  whose  foliage  betrays 
the  influence  of  an  environment  that  is  at  times  almost  Alpine 
in  its  austerity.  Above  the  horizon-line  swell  the  broad-based 
shapes  of  Mauna-kea,  Mauna-loa  and  Hualalai.  In  the  immedi- 
ate foreground,  overlooking  the  caldera  —  where  are  Pele's 
headquarters  —  we  see  two  figures,  standing,  crouching,  or  re- 
clining, the  lovers  whose  stolen  bliss  has  furnished  Pele  with  the 
pretext  for  her  fiery  discipline.  Measured  by  the  forces  in  op- 
position to  them,  their  human  forms  shrink  into  insignificance. 
Measured  by  the  boldness  of  their  words  and  actions,  one  has 
to  admit  the  power  of  the  human  will  to  meet  the  hardest  shocks 
of  fortune.  Listen  to  the  swelling  words  of  Lohiau  as  Pele's 
encircling  fires  draw  nearer : 

Hulihia  ka  mauna,  wela  i  ke  ahi ; 

Wela  nopu  i  ka  uka  o  Kui-hana-lei ; 

Ke  a  pohaku ;  pu'u  lele  mai  i  uka  o  Ke-ka-ko'i  — 

Ke-ka-ko'i  ka  ho'okela  mai  ka  Lua. 

O  ka  maiau(a)  pololei  kani  le'ale'a; 

O  ka  hinihini  kani  kua  mauna ; 

O  ka  mapu  leo  nui,  kani  kohakoha ; 

O  kanaka  loloa(fr)  o  ka  mauna, 

O  Ku-pulupulu  i  ka  nahele ; 

O  na  'kua  mai  ka  wao  kele : 

(o)  Maiau  pololei,  land  shells  found  on  trees,  generally  called  pupu- 
kanloi. 

(b)  Kanaka-  loloa,  Ku-pulupulu,  one  of  the  gods  of  the  canoe-makers; 
here  spoken  of  as  a  tall  man  In  contradistinction,  perhaps,  to  the  dwarfish 
Kini-akua,  who  were  his  followers. 


PELE  AND  HIIAKA — A  MYTH  205 

O  Kuli-pe'e-nui(c)    ai-ahua; 

O  Kike  alawa  o  Pi'i-kea;(d) 

O  ka  uahi  Pohina  i  uka ; 

O  ka  uahi  mapu-kea  i  kai ; 

O  ka  uahi  noe  lehua,  e ; 

O  ke  awa  nui,  i  ka  mauna ; 

O  ke  po'o  o  ke  ahi,  i  ka  nahele ; 

O  ka  ai'na  a  Pele  ma,  i  uka ; 

Ua  ku  ke  oka,  aia  i  kai. 

Pau  a'e  la  ka  maha  laau  — 

Ka  maha  ohi'a  loloa  o  Kali'u, 

A  ka  luna  i  Pohaku-o-kapu. 

Kapu  mai  la  Puna,  ua  kulepe  i  ke  ahi ; 

Ua  puni  haiki  Kilauea. 

Ua  ha  ka  lama  i  ka  luna  i  Moku-aweoweo ; 

Ua  ha  ka  uka  i  Ke-ahi-a-Laka ; 

Ai'na  a'e  la  o  Moe-awakea  i  Ku-ka-la-ula, 

A  ka  luna,  i  Pohaku-holo-na'e. 

Ku  au,  kilohi,  nana  ilaila  e  maliu  mai: 

0  ku'u  ike  wale  aku  ia  Maukele, 

1  ka  papa  lohi  o  Apua  — 

He  la  lili'u,  e  nopu,  e  wela  ka  wawae. 

Pau  ke  a,  kahuli  ha'a  ka  pahoehoe, 

A  pau  na  niu  o  kula  i  Kapoho. 

Holo  ke  ahi  mahao'o(^r)  o  Kua-ufi ; 

Pau  Oma'o-lala  i  ke  ahi : 

I  hi'a  no  a  a  pulupulu  i  ka  lau  laau. 

Kuni'a  ka  lani,  hatile  ka  ua  loku  ; 

Ka'a  mai  ka  pouli,  wili  ka  puahiohio ; 

Ka  ua  koko,  ke  owe  la  i  ka  lani. 

Eia  Pele  mai  ka  Mauna,  mai  ka  luna  i  Kilauea. 

Mai  O'oluea,  mai  Papa-lau-ahi  a  hiki  Malama. 

Mahina  ka  uka  o  Ka-li'u ; 

Enaena  Puna  i  ka  ai'na  e  ke  'Kua  wahine. 

(c)  Kuli-pe'e-nui,  a.  deity,  or  an  Idealization,  of  a  lava  flow.     The  feature 
that   seems  to   be  emphasized   is   the   stumbling,   crawling1,   motion,   which   as 
seen  in  a  flow,  may  be  compared  to  the  awkward  ataxlc,  movement  of  one 
whose  knees  are  dislocated  and  leg-bones  broken. 

(d)  Pl'i-kea,  the  god  of  the  roaches,  who  is  described  as  given  to  making 
certain  tapping  motions  with  his  head  which,  I  believe,  are  practiced  by  the 
roach  at  the  present  time. 

(x)  Mrthan'o,  an  epithet  applied  to  a  dog  that  shows  a  patch  of  yellow 
hairs  on  each  side  of  his  face.  It  has  somewhat  the  force  of  our  expression, 
breathing  out  flames. 


206  PELE  AND  HIIAKA — A  MYTH 

Kahuli  Kilauea  me  he  ama(^)  wa'a  la; 

Pouli,  kikaha  ke  Akua  o  ka  Po; 

Liolio  i  Wawau  ke  Akua  o  ka  uka ; 

Niho'a  ka  pali,  kala-lua  i  uka ; 

Koea  a  mania,  kikaha  koa'e ; 

Lele  pauma  ka  hulu  maewaewa. 

A'ea'e  na  akua  i  ka  uka; 

Noho  Pele  i  ke  ahiii ; 

Kani-ke  ilalo  o  ka  Lua. 

Kahuli  Kilauea,  lana  me  he  wa'a(^)  la; 

Kuni'a  a'e  la  Puna,  mo'a  wela  ke  one  — 

Mo'a  wela  paha  Puna,  e! 

Wela  i  ke  ahi  au,  a  ka  Wahine. 

TRANSLATION 

The  Mount  is  convulsed ;  the  surging  fire 

Sweeps  o'er  the  height  of  Kui-hana-lei ; 

The  rocks  ablaze;  the  hillocks  explode 

Far  out  by  Ax-quarry,  aye,  and  beyond, 

Where  gleefully  chirped  the  pololei, 

And  the  grasshopper  trilled  on  the  mountain 

A  resonant  intermittent  cry. 

Now  comes  the  tall  man  of  the  mount, 

Ku-pulupulu,  the  Lord  of  the  Woods. 

In  his  train  swarm  the  pigmy  gods  of  the  wilds, 

The  knock-kneed  monster  Kuli-pe'e  — 

That  subterraneous  eater  of  towns  — 

And  watchful  Pi'i-kea,  the  Roach  god. 

A  blinding  smoke  blurs  the  hinter-land ; 

A  milk-white  cloud  obscures  the  lowland, 

Enshrouding  the  groves  of  lehua. 

The  smoke-rack  bulks  huge  in  the  upland ;  — 

The  fire  has  its  head  in  the  Mount. 

And  thence  the  Pele  gang  start  on  a  raid. 

The  ash  of  their  ravage  reaches  the  sea : 

(e)  Ama  wa'a.     The  commotion  in  Kilauea  Is  here  compared  to  the  up- 
setting  of   the   canoe's   outrigger    (ama).      When   an   outrlggered  canoe   cap- 
sizes the  outrigger,  ama,  as  a  rule,  lifts  out  of  the  water. 

(f)  Wa'a.     The  reference  seems  to  be  to  the  masses  of  solid  lava  that, 
not  infrequently  may  be  seen  to  break  off  from  the  wall  of  the  fire-pit  and 
float  away  on  the  surface  of  the  molten   lake,  even  as  an  iceberg  floats  in 
the  ocean. 


PELE  AND  HIIAKA — A  MYTH  207 

She's  made  a  fell  sweep  of  forest  and  grove 

Clean  down  to  Pohaku-o-kapu. 

Now,  tabu  is  Puna,  forbidden  to  man : 

The  fire-tongues  dart  and  hedge  it  about. 

A  torch  buds  out  from  Moku-aweo, 

To  answer  the  beacon  flung  by  Laka. 

Now  she's  eaten  her  way  from  sleepy  noon 

Till  when  the  windy  mountain  ridge 

Buds  with  the  rosy  petals  of  dawn. 

Here  stand  I  to  wait  her  relenting: 

I  see  naught  but  desolate  Puna 

And  the  quivering  plain  of  Apua : 

All  about  is  flame  —  the  rock-plain  rent ; 

The  coco-palms  that  tufted  the  plain 

Are  gone,  all  gone,  clean  down  to  Ka-poho. 

On  rushes  the  dragon  with  flaming  mouth, 

Eating  its  way  to  Oma'o-lala. 

For  tinder  it  has  the  hair  of  the  fern. 

A  ghastly  rain  blots  out  the  sky ; 

The  sooty  birds  of  storm  whirl  through  the  vault ; 

Heaven  groans,  adrip,  as  with  dragon-blood. 

Here  Pele  comes  from  her  fortress,  her  Mount, 

Deserting  her  resting  place,  her  hearth  — 

A  wild  raid  down  to  Malama. 

Kali'u's  highlands  shine  like  the  moon ; 

All  Puna  glows  at  the  Goddess'  coming. 

The  crater's  upset ;  the  ama  flies  up ; 

The  God  of  night  plods  about  in  the  dark ; 

The  Upland  God  makes  a  dash  for  Vavau. 

The  pali  are  notched  like  teeth,  dissevered, 

Their  front  clean  shaven,  where  sailed  the  bosen,  — 

White  breast  of  down  —  on  outstretched  wings. 

The  gods  ascend  to  the  highlands ; 

The  goddess  Pele  tears  in  a  frenzy ; 

She  raves  and  beats  about  in  the  Pit : 

Its  crumbled  walls  float  like  boats  in  the  gulf : 

An  ash-heap  is  Puna,  melted  its  sand  — 

Crisp-done  by  thy  fire.  Thine,  O  Woman ! 

When  Hiiaka   recognized  the  desperate  strait  of  her  friend 
and  lover  she  urged  him  to  betake  himself  again  to  prayer. 


208  PELE  AND  HIIAKA — A  MYTH 

"Prayer  may  serve  in  time  of  health ;  it's  of  no  avail  in  the 
day  of  death,"  was  his  answer. 

It  was  not  now  a  band  of  women  with  firebrands,  but  a  phalanx 
of  fire  that  closed  in  upon  Lohiau.  The  whole  land  seemed  to 
him  to  be  a-flame.  The  pictures  that  flit  through  his  disturbed 
mind  are  hinted  at  in  the  song  he  utters.  The  pangs  of  disso- 
lution seem  to  have  stirred  his  deeper  nature  and  to  have  given 
him  a  thoughtfulness  and  power  of  expression  that  were  lacking 
in  the  heyday  of  his  lifetime.  Hiiaka  called  on  him  for  prayer 
and  this  was  his  response: 

Pau  Puna,  ua  koele  ka  papa ; 

Ua  noe  ke  kuahiwi,  ka  mauna  o  ka  Lua ; 

Ua  awa  mai  ka  luna  o  Uwe-kahuna  — 

Ka  ohu  kolo  mai  i  uka, 

Ka.ohu  kolo  mai  i  kai. 

Ke  aa  la  Puna  i  ka  uka  o  Na'ena'e  ;(a) 

O  ka  lama  kau  oni'oni'o,  (fe) 

0  na  wahine  i  ke  anaina, 

1  ka  piha  a  ka  naoa(c)  o  mua  nei. 
Oia  ho'i  ke  kukulu(rf)  a  mua; 
Oia  ho'i  ke  kukulu  awa ; 

O  kai  awa  i  ka  haki  pali, 

O  kai  a  Pele  i  popo'i  i  Kahiki  — 

Popo'i  i  ke  alo  o  Kilauea ; 

O  kai  a  Ka-hulu-manu:(tf) 

Opiopi(/r)  kai  a  ka  Makali'i ; 

Ku'uku'u  kai  a  ka  pohaku, 

(o)  Na'ena'e,  said  of  an  object  that  looks  small  from  a  distance.  The 
use  of  the  particle  emphatic  o,  placed  before  this  word,  implies  that  it  per- 
forms the  office  of  a  proper  name,  here  a  place-name.  Such  a  use  of  the 
particle  emphatic  before  a  noun  not  a  proper  name  Indicates  that  the  word 
is  used  as  an  abstract  term. 

(ft)  Lama  kau  oni'oni'o.  When  two  strings  of  kukui  nuts  are  bound  to- 
gether to  form  one  torch,  the  light  given  by  it  is  said  to  be  of  varying  colors. 
The  word  oni'oni'o  alludes  to  this  fact. 

(d)  K vie  11  in  a  awa,  said  of  those  in  the  rear  of  the  company  that  came 
against  Lohiau.     I  cannot  learn  that  this  is  a  military  term. 

(e)  Kai-a-ka-hulu-manu,    literally,    the    sea   of   the    bird    feathers.      Some 
claim  this  as  being   the   same  as  the  Kai-a-ka-hinali'i ;   others,   and   I   think 
rightly,   claim  that   it   was   a   distinct   flood   that    occurred   at   a   later  period 
and  that  destroyed  all  birds  and  flying  things. 

(f)  Opiopi.     The   waves   of   the   sea   in   the   season   of   Makali'i   are   com- 
pared  to  the  wrinkles   in   a  mat,    the  contrast  with    those   of   the   Kai-a-ka- 
hulu-manu,   and  the  kai  a  ka  pohaku. 


PELE  AND  HIIAKA — A  MYTH  209 

Ke  ahi  a  ka  jioho(^)  uka, 
Kukuni  i  ke  kua (A)  o  ka  makani. 
Wela  ka  ulu(i')  o  ka  La  i  Puna,  e; 
Kina  Puna  i  ka  ai'na  e  ke  Akua,  e. 
He  akua(/)  ke  hoa,  e; 
Ke  kuhi  la  iaia  he  kanaka  — 
He  akua  ke  hoa,  e! 

TRANSLATION 

Puna  is  ravaged,  its  levels  fire-baked ; 

Fog  blots  out  the  forest-heights  of  the  Pit ; 

Uwe-kahuna's  plain  is  bitter  cold  — 

A  mist  that  creeps  up  from  the  sea, 

A  mist  that  creeps  down  from  the  mount ; 

Puna's  dim  distant  hills  are  burning  — 

A  glancing  of  torches  —  rainbow  colors  — 

The  whole  assembly  of  women. 

In  pity  and  love  they  stand  before  us ; 

They  form  the  first  line  of  battle 

And  they  make  up  the  second  line. 

The  raging  waves  engulf  the  steep  coast  — 

The  sea  Pele  turmoiled  at  Kahiki, 

That  surged  at  the  base  of  Kilauea  — 

The  bird-killing  flood  Ka-hulu-manu. 

Makali'i's  waves  were  like  folds  in  a  mat ; 

A  smiting  of  rock  against  rock 

Is  the  awful  surge  of  the  Pele  folk. 

The  wind-blast  enflames  their  dry  tinder. 

The  face  of  the  Sun  is  hot  in  Puna. 

I  companioned,  it  seems,  with  a  god ; 

I  had  thought  her  to  be  very  woman. 

Lo  and  behold,  she's  a  devil ! 

(g)     Noho,  a  seat,  or  to  sit.     Here  used  for  the  people  there  living. 

<fc)  Kua  o  ka  makani  (literally,  at  the  back  of  the  wind).  Koolau,  the 
windward  side  of  an  island,  was  its  kua,  back.  The  whole  line  contains  an 
ingenious  reference  to  the  manner  of  fire-lighting.  When  the  smouldering 
spark  from  the  fire-sticks  has  been  received  on  a  bunch  of  dry  grass,  it  la 
waved  to  and  fro  to  make  it  ignite.  To  the  old-fashioned  Hawaiian  familiar 
with  this  manner  of  fire-making  this  figure  is  full  of  meaning. 

(O  Ulu  o  ka  La,  the  figure  of  the  Sun  as  it  touched  the  horizon,  or  its 
glare. 

(j)  Akua.  literally,  a  god.  This  is  a  generic  term  and  Includes  beings 
that  we  would  call  heroes,  as  well  as  devils  and  demons. 


210  PELE  AND  HIIAKA — A  MYTH 

Apropos  of  the  meaning  of  na'ena'e  I  will  quote  the  words  of 
a  Hawaiian  song  by  way  of  illustration : 

Makalii  lua  ka  La  ia  Ka-wai-hoa,(a) 
Anoano  i  ka  luna  o  Hoaka-lei  :(&) 
Lei  manu  i  ka  hana  a  ke  kiii  ;(c) 
Luli  ke  po'o?  eha  i  ka  La  o  Maka-lii, 
Hoiloli  lua  i  na  ulu  hua  i  ka  hapapa. 

TRANSLATION 

Wondrous  small  looks  the  Sun  o'er  Waihoa, 
How  lonesome  above  Hoaka-lei ! 
Birds  crown  the  hill  to  escape  from  the  Kiii ; 
Men  turn  the  head  from  the  Sun's  winter  heat 
And  scorn  the  loaves  of  the  bread-fruit  tree. 

In  answer  to  these  words  of  Lohiau  Pele  muttered  gruffly, 
"God!  Did  you  take  me  to  be  a  human  being?  That's  what  is 
the  matter  with  you,  and  your  clatter  is  merely  a  wail  at  the 
prospect  of  death." 

Under  the  torture  of  the  encircling  fires  Lohiau  again  babbles 
forth  an  utterance  in  which  the  hallucinations  of  delirium  seem 
to  be  floating  before  him : 

Wela  ka  hoku,  ka  Malama; 

Ua  wela  Makali'i,  Kaelo  ia  Ka-ulua;(rf) 

Kai  ehu  ka  moku,  papapa  ka  aina ; 

Ha'aha'a(^)  ka  lani ;  kaiko'o  ka  Mauna, 

Ha  ka  moana ;  popo'i  Kilauea. 

Ale  noho  ana  Papa-lau-ahi ; 

O  mai  Pele  i  ona  kino  — 

Hekikili  ka  ua  mai  ka  lani ; 

Nei  ke  ola'i ;  ha  ka  pohakahi  a  ka  Ikuwa ; 

(a)     Ka-wai-hoa,  the  southern  point  of  Nllhau. 
(6)     Hoaka-lei,  a  hill  on  Nllhau. 

(c)  Kiu,  the  name  of  a  wind. 

(d)  Makalii,  Kaelo   and   Ka-ulua  are  cold   months.      Lohiau    found   them 
hot  enough. 

(e)  Ha'aha'a,    literally,    hanging    low.     I    am    reminded    of    an    old    song 
uttered,  It  Is  said,  by  a  hero  from  the  top  of  Kauwlkl  hill,  In  Hana,   Maul : 
"Aina   ua,    lani    ha'aha'a."      Land   of    rain,    where   the   heavens   hang    (ever) 
low. 


PELE  AND  HIIAKA — A  MYTH  211 

Ku  mai  Puna  ki'eki'e ; 

Ha'aha'a  ka  ulu  a  ka  opua, 

Pua  ehu  mai  la  uka  o  Ke-ahi-a-Laka ; 

Pan  mahana  i  kahi  Wai-welawela(c)  o  ka  Lua,  e; 

Iki'ki  i  ka  uwahi  lehua ; 

Paku'i  ka  uwahi  Kanaka. 

Pua'i  hanu,  ea  ole  i  ke  po'i  a  ke  ahi. 

E  Hiiaka  e,  i  wai  maka  e  uwe  mai ! 

TRANSLATION 

The  stars  are  on  fire,  and  the  moon ; 

Cold  winter  is  turned  to  hot  summer ; 

The  island  is  girdled  with  storm; 

The  land  is  scoured  and  swept  barren ; 

The  heavens  sag  low  —  high  surf  in  the  Pit  — 

There's  toss  of  a  stormy  ocean, 

Wild  surging  in  Kilauea; 

Fire-billows  cover  the  rocky  plain. 

For  Pele  erupts  her  very  self. 

A  flood  of  rain  follows  lightning-bolt ; 

Earth  quakes  with  groaning  and  tossing, 

Answered  with  shouts  from  the  Echo  god. 

Once  Puna  was  lifted  to  heaven  ; 

Now  the  cloud  of  dark  omen  hangs  low. 

White  bellies  the  cloud  over  Laka's  hearth ; 

Wai-wela-wela  supplies  a  warm  skirt. 

I  choke  in  this  smoke  of  lehua  — 

How  pungent  the  smell  of  burnt  man ! 

I  strangle,  my  breath  is  cut  off  — 

Ugh !  what  a  stifling  blanket  of  fire ! 

Your  tears,  Hiiaka,  your  tears ! 


(o)     Wai-wela-tocla,  a.  hot  lake  In  lower  Puna. 

(x)     Note  on  Ku-mauna.     See  page  201. 

(d)  Ku-mauna,  a  rain-god  of  great  local  fame  and  power ;  now  repre- 
sented by  a  monolithic  bowlder  about  thirty  feet  high,  partly  overgrown  with 
ferns  and  moss,  situated  In  the  lower  edge  of  the  forest-belt,  that  lies  to 
the  south  and  Kau  of  Mauna-loa,  deserves  more  than  passing  mention.  The 
region  In  which  this  rock  Is  situated  is  declared  by  vulcanologlsts  to  have 
been  one  vast  caldera  and  must  have  been  the  scene  of  tremendous  dis- 
turbances. 

Up  to  the  present  time  the  Hawaiians  have  continued  to  hold  Ku-mauna 
In  great  reverence  mingled  with  fear.  The  following  modern  Instance  Is 


212  PELE  AND  HIIAKA — A  MYTH 

not  only  a  true  story,  and  interesting,  but  also  furnishes  an  illustration 
of  the  attitude  of  mind  of  the  Hawaiian  people  generally, — or  many  of 
them — towards  their  old  gods. 

During  a  period  of  severe  drought  in  the  district  of  Kau,  Hawaii,  a  gentle- 
man named  S ,  while  hunting  in  the  neighborhood  of  the  rock  that 

bears  the  name  Ku-mauna,  took  occasion  to  go  out  of  his  way  and  visit 
the  rock.  Standing  before  the  rocky  mass  and  calling  it  by  name,  he  used 
towards  it  insulting  and  taunting  epithets,  professing  to  hold  it  responsible 
for  the  drought  that  was  distressing  the  land.  He  concluded  his  tirade 
by  discharging  his  rifle  point  blank  against  the  face  of  the  rock,  resulting  in 
the  detachment  of  a  considerable  fragment. 

The  vaqueros  in  the  employ  of  Mr.  S. ,  who  were  assisting  in  the 

hunt,  horrified  at  the  sacreligious  act,  at  once  put  spurs  to  their  horses  and 
made  off,  predicting  the  direst  consequences  from  the  rash  act  of  Mr. 

Now  for  the  denouement :  Within  about  ten  days  of  this  occurrence, 

the  valley,  on  one  side  of  which  Mr.  S had  his  residence,  was  visited 

by  a  violent  rain-storm — such  as  would  in  popular  speech  be  termed  a  cloud- 
burst. There  was  a  mighty  freshet,  the  waters  of  which  reached  so  high 
as  to  flood  his  garden  and  threaten  the  safety  of  his  house,  which  he  saved 
only  by  the  most  strenuous  exertions.  The  land  which  had  been  his  garden 
was  almost  entirely  -washed  away  and  in  its  place  was  deposited  a  pell-mell 
of  stones. 

Needless  to  say,  that,  by  the  natives,  this  incident  was  and  is  regarded 
to  this  day  as  conclusive  evidence  of  the  divine  power  of  Ku-mauna  and  of 
his  wrath  at  the  audacious  person  who  insulted  him.  Special  significance 
is  attached  to  the  fact  that  as  part  of  Ku-mauna's  reprisal  the  place  that 
had  been  a  garden  was  turned  into  a  field  of  rocks.  The  only  wonder  is 
that  Mr.  S got  off  with  so  light  a  punishment. 


CHAPTER  XXXV 
THE  DEATH  OF  LOHIAU 

Lohiau,  in  his  last  agony,  wandered  in  mind  and  babbled  of 
many  things.  To  his  credit,  be  it  said  that  his  thoughts  were 
not  wholly  centered  on  himself.  There  was  a  margin  of  regard 
for  others,  as  when  he  sang  in  these  words : 

Aloha  na  hale  o  makou  i  makamaka  ole, 

Ke  ala  hele  mauka  o  Huli-wale  la,  e. 

Huli  wale ;  ke  huli  wale  a'e  nei  no, 

I  ka  makana  ole,  i  ka  mohai  ole  e  ike  aku  ai, 

E  kanaenae  aku  ai  la  ho'i,  ia  oe,  ia  oe! 

TRANSLATION 

My  love  to  the  homes  made  desolate, 


PELE  AND  HIIAKA — A  MYTH  213 

On  the  road  which  makes  this  turning. 
I  turn  away  with  an  empty  hand, 
Lacking  an  offering  fit  to  make  peace, 
To  soften  thy  heart  and  appease  thee  — 
To  soften  thy  heart  and  content  thee. 

At  the  last  flicker  of  life,  when  the  rocky  encasement  had  well 
nigh  completed  the  envelopment  of  his  body,  Hiiaka,  daring  the 
barrier  of  fire  that  had  come  between  them,  sprang  to  his  side 
and,  with  the  last  kiss,  whispered  into  his  ear,  "Go  not  on  the 
side  whence  the  wind  blows ;  pass  to  leeward,  on  the  day  of  our 
meeting."  (Mai  hele  i  ka  makani;  hele  i  ka  pohu,  ma  ka  la  a 
kaua  e  halawai  at.)  By  this  cryptic  expression,  Hiiaka  meant  to 
put  Lohiau  on  his  guard  against  enemies  that  lay  in  wait  for 
him.  If  he  went  to  the  windward  he  might  reveal  himself  to 
them  by  his  flair.  She  also  embodied  her  warning  in  song: 

Aloha  ko'u  hoa  i  ka  ua  pua-kukui, 

Kui  lehua  o  Moe-awakea, 

Lei  pua  o  Ka-la-hui-pua, 

Kae'e  lehua  o  Pu'u-lena,  la,  mauka : 

Mauka  oe  e  hele  ai, 

Ma  ka  ulu  o  ka  makani ; 

O  moe'a  oe  e  ka  a  Pu'u-lena  la  — 

Make,  make  loa  o  oe ! 

TRANSLATION 

My  love  to  thee,  mate  of  the  sifting  rain, 

Such  time  as  we  strung  the  lehua, 

In  the  snatches  of  noonday  rest, 

On  the  days  when  we  dreamed  of  reunion ; 

And  this  was  done  in  the  uplands. 

In  the  uplands  you  shall  safely  journey; 

Safe  in  the  hush  and  lee  of  the  wind ; 

Lest  the  blasts  of  Pu'u-lena  shall  smite 

And  sweep  you  away  to  an  endless  doom. 

A  swarm  of  emotions  buzzed  in  the  chambers  of  Hiiaka's 
mind,  of  love,  of  self-destruction,  of  revenge.  In  an  agony  of 
indecision  she  strode  this  way  and  that,  wringing  her  hands  and 
wailing  in  a  strictly  human  fashion.  The  master  passion  came 


214  PELE  AND  HIIAKA — A  MYTH 

to  the  front  and  had  sway :  she  would  find  Lohiau,  and  with  him 
renew  the  bond  of  friendliness  which  had  grown  up  in  the  midst 
of  the  innocent  joys  and  toils  of  travel  shared  by  them  in  com- 
mon. An  access  of  divine  power  came  to  her.  She  immediately 
began  to  tear  up  the  strata  of  the  earth.  As  she  broke  through 
the  first  stratum  and  the  second,  she  saw  nothing.  She  tore  her 
way  with  renewed  energy:  rock  smote  against  rock  and  the  air 
was  full  of  flying  debris. 

After  passing  the  third  stratum,  she  came  upon  a  ghastly 
sight  —  the  god  of  suicide,  suspended  by  the  neck,  his  tongue 
protruding  from  his  mouth.  It  was  a  solemn  lesson.  After 
passing  the  fourth  stratum  she  came  upon  the  stratum  of  Wakea, 
and  here  she  found  the  inanimate  bodies  of  her  former  com- 
panions of  travel,  the  faithful  Wahine-oma'o  and  Pau-o-pala'e. 
She  restored  them  to  life  and  animation,  bidding  them  return 
to  the  beautiful  world  of  sunshine  and  fresh  air. 

She  came  at  last  to  the  tenth  stratum  with  full  purpose  to 
break  up  this  also  and  thus  open  the  flood-gates  of  the  great  deep 
and  submerge  Pele  and  her  whole  domain  in  a  flood  of  waters. 
That,  indeed,  would  have  been  the  ruin  of  all  things.  At  this 
moment  there  came  to  Hiaaka  the  clear  penetrating  tone  of  a 
familiar  voice.  It  was  the  voice  of  her  fast  friend  and  traveling 
companion,  Wahine-oma'o,  who  had  but  recently  left  her  and 
who,  now,  under  the  inspiration  of  the  great  god  Kane,  had  come 
to  dissuade  Hiiaka  from  her  purpose.  For  the  execution  of  that 
purpose  meant  a  universe  in  confusion.  It  was  time,  then,  for 
Kane  to  interfere.  He  did  this  by  putting  into  the  mouth  of 
of  her  dearest  friend  on  earth  an  appeal  to  which  Hiiaka  could 
not  but  listen  and,  listening,  heed: 

A  po  Kaena  i  ka  ehu  o  ke  kai ; 

Ki-pu  iho  la  i  ka  lau  o  ke  ahi ; 

Pala  e'ehu  i  ka  La  ka  ulu  o  Poloa,  e! 

Po  wale,  ho'i ;  e  ho'o-po  mai  ana  ka  oe  ia'u, 

I  ka  hoa  o  ka  ua,  o  ke  anu,  o  ke  ko'eko'e ! 

Auhea  anei  oe  ?    Ho'i  mai  kaua ; 

He  au  Ko'olau(a)  aku  ia. 


(o)  Ko'olau,  a  term  applied  generally  to  the  windward  side  of  an  island, 
which  was,  of  course,  the  stormy  side.  The  expression  au  Ko'olau,  or 
Ko'olau  weather,  is  one  of  great  significance. 


PELE  AND  HIIAKA — A  MYTH  215 

TRANSLATION 

Kaena  is  darkened  with  sea-mist ; 
Eruptions  burst  up  mid  lakes  of  flame; 
Scorched  and  gray  are  Po-loa's  bread-fruits. 
Now,  as  a  climax,  down  shuts  the  night. 
You  purpose  to  blind  with  darkness 
The  woman  who  went  as  your  fellow 
Through  rain  and  storm  and  piercing  cold. 
List  now,  my  friend:  return  with  me  — 
We've  had  a  spell  of  nasty  weather! 

For  Hiiaka  to  give  ear  to  the  pleading  voice  of  her  friend,  the 
woman  who  had  shared  with  her  the  shock  of  battle  and  the 
hardships  of  travel  from  Hawaii  to  Kaua'i  and  back  again,  was 
to  run  the  risk  of  being  persuaded. 

"Come  with  me,"  said  Wahine-oma'o ;  "let  us  return  to  our 
mistress." 

"I  must  first  seek  and  find  Lohiau,"  answered  Hiiaka. 

"Better  for  us  first  to  go  before  Pele.  She  will  send  and  bring 
Lohiau."  Thus  pleaded  the  woman  Wahine-oma'o. 

Hiiaka  turned  from  the  work  of  destruction  and,  hand  in 
hand,  they  made  their  way  back  into  the  light  and  wholesome 
air  of  the  upper  world. 

The  sisters  —  those  who  bore  the  name  Hiiaka  —  received  her 
cordially  enough.  They  prattled  of  many  things ;  buzzed  her 
with  questions  about  her  travels  of  long  ago  —  as  it  now  seemed 
to  Hiiaka.  It  was  not  in  their  heart  to  stir  the  embers  of  painful 
issues.  No  more  was  it  in  their  heart  to  fathom  the  little  Hiiaka 
of  yesterday,  the  full-statured  woman  of  to-day.  Beyond  the 
exchange  of  becoming  salutations,  Hiiaka's  mouth  was  sealed. 
Until  Pele  should  see  fit  to  lend  ear  and  heart  to  her  speech  not 
a  word  would  she  utter  regarding  her  journey. 

But  Pele  lay  on  her  hearth  silent,  sullen  —  no  gesture,  no  look 
of  recognition. 

The  kino  wailua,  or  spirit  from  Lohiau,  in  the  meantime,  after 
having  in  vain  tried  to  solace  itself  with  the  companionship  of 
the  forest  song-birds  and  having  found  that  resource  empty  of 
human  comfort,  fluttered  across  the  desolate  waste  of  ocean  like 
a  tired  sea-bird  back  to  his  old  home  and  there  appeared  to  his 
aikane  Paoa  in  a  vision  at  night. 

"Come  and  fetch  me,"  he  said  (meaning,  of  course,  his  body). 
"You  will  find  me  lying  asleep  at  Kilauea." 


216  PELE  AND  HIIAKA — A  MYTH 

Paoa  started  up  in  a  fright.  "What  does  this  mean?"  he  said 
to  himself.  "That  Lohiau  is  in  trouble?" 

When  he  had  lain  down  again  the  same  vision  repeated  itself. 
This  time  the  command  was  imperative :  "Come  and  rescue  me ; 
here  I  am  in  the  land  of  non-recognition."(a) 

Now  Paoa  roused  himself,  assured  that  Lohiau's  sleep  was 
that  of  death,  but  not  knowing  that  he  was,  for  the  second  time, 
the  victim  of  Pele's  wrath.  He  said  nothing  to  anyone  but  made 
all  his  preparations  for  departure  in  secret,  reasoning  that  Ka- 
hua-nui,  the  sister  of  Lohiau,  would  not  credit  his  story  and 
would  consequently  interfere  with  his  plans. 

He  entered  his  canoe  and,  pressing  the  .water  with  his  paddle, 
his  craft  made  a  wonderful  run  towards  Hawaii.  It  was  neces- 
sary for  him  only  to  dip  his  paddle  in  the  brine  at  intervals  and 
to  direct  the  course.  The  canoe  seemed  almost  to  move  of  itself 
That  same  morning  he  arrived  at  Waipio.  To  his  astonishment, 
there,  in  a  boat-shed  on  the  beach  lay  the  canoe  which  he  recog- 
nized as  that  of  his  friend  Lohiau.  The  people  of  the  district 
had  been  wondering  whose  it  was  and  how  it  had  come  there. 

Paoa  found  many  things  that  were  new  and  strange  to  him  in 
this  big  raw  island  of  Hawaii.  Not  the  least  of  these  was  the 
land  on  which  he  trod,  in  places  a  rocky  shell  covering  the  earth 
like  the  plates  on  the  back  of  the  turtle,  or,  it  might  be,  a  tumble 
of  jagged  rocks  —  the  so-called  aa  —  a  terrain  quite  new  to  his 
experience.  It  seemed  as  if  the  world-maker  had  not  completed 
his  work. 

Of  the  route  to  Kilauea  he  was  quite  ignorant,  but  he  was  led. 
There  flitted  before  him  a  shadow,  a  wraith,  a  shape  and  he  fol- 
lowed it.  At  times  he  thought  he  could  recognize  the  form  of 
Lohiau  and,  at  night  or  in  the  deep  shadows  of  the  forest,  he 
seemed  to  be  looking  into  the  face  of  his  friend. 

When  night  came  he  lay  down  in  a  sheltered  place  and  slept. 
In  the  early  morning,  while  darkness  yet  brooded  over  the  land, 
he  was  roused  by  the  appearance  of  a  light.  His  first  thought 
was  that  day  had  stolen  upon  him :  but  no.  it  was  the  kino  wailua 
of  his  friend  that  had  come  to  awaken  him  and  lead  him  on  the 
last  stage  of  his  journey. 


(a)     E  ki'i  mai  oe  ia'u;  eia  au  la  i  ke  au  a  ka  hewahewa. 


PELE  AND  HIIAKA — A  MYTH  217 

CHAPTER  XXXVI 

PAOA  SEEKS  OUT  THE  BODY  OF  HIS  DEAD 
FRIEND  LOHIAU 

Under  the  lead  of  his  spiritual  guide,  Paoa  arrived  that  day 
at  Kilauea  and,  standing  at  the  brink  of  the  great  caldera,  he  saw 
the  figure  of  Lohiau  beckoning  to  him  as  it  stood  on  a  heap  of 
volcanic  debris.  The  wraith  dissolved  into  nothingness  as  he 
approached  the  spot;  but  there  lay  a  figure  in  stone  having  the 
semblance  of  a  man.  It  was  more  an  act  of  divination  than  the 
exercise  of  ordinary  judgment  that  told  him  this  was  the  body  of 
Lohiau.  "I  thought  you  had  summoned  me  to  take  home  your 
living  body,  my  friend!"  was  his  exclamation.  His  voice  was 
broken  with  emotion  as  he  poured  out  his  lament : 

Man  a'alina  oe  mauka  o  Ka-la-ke-ahi ; 

Ma  Puna  ka  huli  mai  ana ; 

Ka  ua  a  Makali'i, 

Ke  ua  la  i  Laau, 

I  Kau,  i  Ka-hihi,  i  Ka-pe'a, 

I  ke  wao  a  ke  akua. 

Eia  ho'i  au  la,  o  ka  Maka-o-ke-ahi ; 

Aole  ho'i  na  la  o  ka  Lawa-kua, 

Ke  Koolau  la,  e,  aloha! 

Aloha  ku'u  hoa  i  ka  ua  ami  lipoa, 

Hu'ihu'i,  ko'eko'e,  kaoii : 

He  ahi  ke  kapa  o  kaua  e  mehana  ai, 

E  lala  ai  kaua  i  Oma'o-lala; 

I  pili  wale,  i  ha'alele  la,  e. 

Ha'alele  i  Wailua  na  hoa  aloha  — 

O  Puna,  aina  aloha. 

O  Puna,  i  Kaua'i. 

TRANSLATION 

Thou  bundle  of  scars  from  a  fiery  day, 
'Twas  at  Puna  our  journey  began, 
With  a  dash  of  rain  in  the  summer; 
Rain  again  when  we  entered  the  woods, 
Rain,  too,  in  Kau,  in  the  jungle, 
In  the  forest-haunts  of  the  gods, 


218  PELE  AND  HIIAKA — A  MYTH 

Rain  at  each  crossing  of  road  and  path :  — 
Here  stand  I,  with  fire  in  my  eye: 
Our  days  of  communion  are  gone; 
You've  bidden  adieu  to  Ko'olau: 
Hail  now  to  my  mate  of  the  gloomy  rain  — 
When  wet  and  cold  and  chilled  to  the  bone, 
Our  garment  of  warmth  the  blazing  hearth ; 
Then  basked  we  at  Oma'o-lala, 
Haunting  the  place,  then  tearing  away. 
E'en  so  you  tore  away  from  your  friends, 
Those  friends  of  Wailua,  of  Puna  — 
That  dear  land  of  Puna,  Kaua'i ! 

(Here  is  another  version  of  the  eloquent  prayer  of   Paoa; 
furnished  by  Poepoe,  who  obtained  it  from  Rev.  Pa'aluhi)  : 

O  mau  a'alina  oe, 

0  mau  kakala  ke  ahi. 
Ma  Puna  ka  hiki'na  mai 
A  ka  ua  makali'i, 

Ka  ua  a'ala  ai  laau, 

1  ka  hiki,  i  ka  pa'a, 
I  ke  ahu  a  ke  Akua. 
Eia  ho'i  au,  la. 

O  ka  maka  o  ke  ahi ; 
Aole  ho'i  na  la, 

0  ka  lawakua(a)  a  ke  Koolau. 
E.  aloha  o'u  hoa, 

1  ka  ua  a  ka  lipoa,(6) 

Lihau  anu,  ko'eko'e,  ka-o-u  — 
He  ahi  ke  kapa  e  mehana  ai, 
E  lala(c)  ai  kaua  i  Oma'o-lala. (rf) 
I  pili  wale,  i  ha'alele  la,  e. 
Ha'alele  i  Puna  na  hoaloha,  e, 
Ka  aina  i  ka  houpu  a  Kane(^) 
He  aikane  ka  mea  aloha,  e 
He-e! 


(o)     Lawakua,  an  Intimate  companion,   a  friend. 

(b)  Ua  a  ka  lipoa,  a  fine,  cold  rain;  a  Scotch  mist. 

(c)  Lala,  to  bask  In  the  sunlight. 

(d)  Oma'o-lala,  a  place  In  upper  Ola'a,  named  from  the  bird  oma'o. 

(e)  Aina  i  ka   houpu  a  Kane,  a  proverbial   expression   applied   to   Puna, 
signifying  the  affection  In  which   Puna  was  held. 


PELE  AND  HIIAKA — A  MYTH  219 

TRANSLATION 

You've  encased  him  tight  in  a  lava  shell, 
Scorched  him  with  tongues  of  flame. 
Puna,  the  place  of  thy  landing, 
First  impact  of  winter  rain  — 
Sweet  rain,  feeding  the  perfume, 
Drunk  by  vine  and  firm-rooted  tree  — 
The  wilderness-robe  of  the  gods. 
Here  am  I,  too,  eye-flash  of  flame; 
As  for  them,  no  friends  they  of  mine: 
Companions  mine  of  the  stormy  coast, 
My  love  goes  forth  to  my  toil-mate 
Of  the  mist,  cold  rain  and  driving  storm; 
A  blazing  hearth  our  garment  then, 
And  to  bask  in  the  sun  at  Oma'o-lala. 
Those  seeming  friends,  they  went  with  us, 
And  then,  they  left  us  in  Puna  — 
Land  dear  to  the  heart  of  Kane: 
Who  eats  of  your  soul  is  your  true  friend. 
Woe  is  me,  woe  is  me ! 

Hiiaka,  not  yet  come  back  from  her  adventures  in  the  under- 
world, heard  this  lament  of  Paoa  and  wondered  at  his  per- 
formance—  that  he,  a  handsome  man,  should  be  standing  out 
in  the  open  with  not  even  a  malo  about  his  loins  to  hide  his 
nakedness,  "I  wonder  what  is  his  name,"  she  said  aloud. 

Paoa,  intent  on  supersensual  things,  heard  the  wondering 
words  of  Hiiaka  and  responded  to  them: 

Hulihia  ke  au,  pe'a  ilalo  i  Akea; 
Hulihia  ka  mole  o  ka  honua ; 
Hulihia  ka  ale  ula,  ka  ale  lani, 
I  ka  puko'a,  ka  a'aka,(a)  ke  alma. 
Ka  ale  po'i,  e,  i  ka  moku. 
Nawele  ke  ahi,  e,  a  i  Kahiki ; 


(o)     A'aka.  an  ocean  cave   (definition  not  given  in  the  dictionary.) 


220  PELE  AND  HIIAKA — A  MYTH 

Nawele  ka  maka  o  Hina-ulu-ohi'a.  (&) 

Wela  ka  lani,  kau  kahaea;(c) 

Wahi'a  ka  lani,  uli-pa'a  ka  lani ; 

Eleele  ka  lau  o  Ka-hoa-li'i; 

Ka  pohaku  kuku'i  o  ka  Ho'oilo; 

Naha  mai  Ku-lani-ha-ko'i;(rf) 

Ke  ha'a-lokuloku  nei  ka  ua ; 

Ke  nei  nei  ke  ola'i; 

Ke  ikuwa  mai  la  i  uka. 

Ke  o'oki  la  i  ka  piko  o  ka  hale, 

A  mo'  ka  piko  i  Eleua.(^)  i  Eleao: 

Ka  wai  e  ha'a  Kula-manu,(/) 

Ka  nahele  o  Ke-hua, 

I  loa  i  ke  kula  o  Ho'o-kula-manu. 

E  Pele,  e  wahi'a(<§r)  ka  lani; 

E  Pele  e,  ka  wahine  ai  laau  o  Puna, 

Ke  ai  holoholo  la  i  ka  papa  o  Hopoe ; 

Pau  a'e  la  Ku-lili-ka-ua(/t) 

(b)  Nawele  ka  maka  o  Hina-ulu-ohi'a.  By  metonymy,  a  figure  of  speech 
for  which  the  Hawaiian  poets  showed  great  fondness,  the  name  of  the  goddess, 
or  superior  being,  Hina-ulu-ohi'a,  is  here  used  instead  of  the  fruit  which 
seems  to  have  been  her  emblem.  This  fruit,  the  ohi'a  puakea,  is  a  variety 
of  the  ohi'a  ai,  or  mountain  apple,  as  it  is  commonly  called.  The  common 
variety  is  of  a  deep  red  color  shading  into  purple ;  but  this  variety,  depart- 
ing from  the  usual  rule,  is  of  a  pale  lemon  color.  This  pale  variety  shows 
a.  faint  pink  or  reddish  ring  about  the  maka,  or  eye  where  the  flower  was 
implanted.  The  poet's  fancy  evidently  makes  a  comparison  between  this 
delicate  aureole  and  the  dim  glow  by  which  the  volcanic  fire  made  itself 
perceived  in  its  periphery  at  Kahiki. 

(e)  Kahaea,  a  pile  of  white  cumulus  clouds,  or  a  single  large  cloud,  which 
was    regarded  by  weather  prophets,  soothsayers  and  diviners  as  a  significant 
portent. 

(d)  Ku-lani-ha-ko'i.  The  old  Hawaiians  imagined  that  somewhere  in 
the  heavens  was  an  immense  reservoir  of  water,  and  that  a  heavy  down- 
pour of  rain  was  due  to  the  breaking  of  its  banks.  When  the  clouds  of  storm 
and  rain  gathered  thick  and  black,  they  saw  in  this  phenomenon  a  confirmation 
of  their  belief,  which  gained  double  assurance  when  the  clouds  discharged 
their  watery  contents. 

(.e)  Eleua. ..  .Eleao,  When  a  Hawaiian  house  had  a  door  at  each  end, 
the  door  at  one  end  was  named  Ele-ua,  that  at  the  other  end  Ele-ao. 

(f)  Kula-manu.     A    plain    or    tract    of    land    that    was    flooded    in    wet 
weather  and   thus  converted   for  a   time   into  a   resort   for   water-fowl,   was 
termed  a  kula-manu  or  bird  plain. 

(g)  Wahi'a  ka   lani.     This  passive  form  of  the  verb  has  here  the  force 
of  entreaty  almost  equivalent  to  the  imperative.     The  opening  here  spoken 
of  was  the  parting  and  drawing  aside  of  the  dark  clouds  that  shut  in  the 
heavens,   an  opening  that  would  be  equivalent  to   the   restoration   of  peace 
and  good  will. 

(h)     Ku-lili-lca-ua,  the  name  applied  to  a  grove  of  pandanus  In  Puna. 


PELE  AND  HUAKA — A  MYTH  221 

Ka  nahele  makai  o  Keaau, 

A  ka  mahu  a  ka  Wahine, 

Ka  uahi  kea  i  uka, 

Ke  ai  la  i  Pohaku-loa,(») 

I  ke  ala  a  Lau-ahea;(/) 

He  wawaka  ka  huila  o  ka  lani. 

E  Ku-kuena  (fc)e,  na'u  ho'i  e  noho 

Ka  la  puka  i  Ha'eha'e. 

O  ka  luna  o  Uwe-kahuna; 

O  ka  uwahi  hauna-laau; 

O  ke  po'o  ku  i  ka  pohaku ; 

O  ka  ala  kani  koele; 

A  ka  nakolo  i  ka  nei. 

Ma'alili  ole  ai  ua  'kua  ai  i  ke  a; 

Nakeke  ka  niho  o  Pele  i  Kilauea; 

Pohaku  wai  ku  kihikihi,(w) 

Ku  hiwa  ai  i  ka  maka  o  ka  pohaku  — 

Pohaku  ai-wawae  o  Malama ; 

Hopo  aku  ka  haka'i  hele  i  ka  la. 

Pi'i  a  ka  wai  i  uka, 

Moana  ai  wai  a  ka  Olohe;(-n) 

Kawa  lele  ai  Kilauea ; 

Hohonu  ai  ka  lua  i  uka, 

Kapuahi  ku-ku-ku. 

Nau  ke  ku'i  o  ke  Aktia ; 

Holo  ka  paku'i,  lahe'a  i  na  moku. 

Nou  ka  lili,  no  ke  Akua: 

(O     Pohaku-loa,  the  name  of  a  rocky  ledge  or  cliff  In  Puna. 

(j)  Lau-ahea.  This  was  a  deceitful  voice,  a  vocal  Will-o'-the-wisp,  that 
was  sometimes  heard  by  travelers  and  that  enticed  them  into  the  wilder- 
ness or  thicket  there  to  be  entrapped  in  some  lua  meke  or  fathomless  pit. 

(k)  Kuku-ena,  a  sister  of  Pele  who,  like  Kahlll-opua,  was  a  physician  and 
of  a  benevolent  disposition.  She  was  wont  to  act  as  the  guide  to  travelers 
who  had  tfieir  way  in  the  mazes  of  a  wilderness.  So  soon,  however,  as  the 
traveler  had  come  clear  into  a  clear  place  and  was  able  to  orient  himself, 
she  modestly  disappeared. 

(TO)  Ku  kihikihi,  to  stand  cornerwise  or  edgewise.  In  the  ebullition  that 
stirs  the  mass  of  a  lava  lake  at  seemingly  rhythmical  Intervals  the  congealed 
crust  that  has  formed  on  the  surface  Is  seen  to  break  up,  become  tilted 
on  edge,  and  then  be  sucked  down  into  the  depths  by  the  vortex  of  the  lava- 
pit.  The  allusion  here  is  to  the  tilting  of  the  plate  on  edge  in  this  wonderful 
phenomenon. 

(n)  Olohe.  This  is  explained  and  described  as  meaning  a  spectral  ap- 
pearance of  human  figures  and  of  objects  animate  and  inanimate  moving 
about  In  the  firmament.  The  description  given  of  It  almost  leada  one  to 
think  it  a  mirage  or  fata  morgana. 


222  PELE  AND  HIIAKA — A  MYTH 

Lili'a  i  uka,  lili'a  i  kai  — 

O  ka  lili  kepa  i  o  kipi-kipi. 

O  haele  a  Mauna  Pu'u-kuolo(o) 

A  ka  ehu  o  lalo 

Paii  mahana  ai  ka  Wai-welawela. 

E  Ku  e,  ke'ehia,  ke'ehia  ka  pae  opua ; 

Hina  ololo  i  Ulu-nui : 

Hina  aku  la,  palala  ke  ao  — 

He  ao  omea  a  Ulu-lani. 

Ke  wela  nei  ka  La; 

Ke  kau  nei  ka  malu  hekili  iluna: 

Ku'i,  naue  ka  leo  o  ka  opua,  e  — 

Opua  ai  laau  la; 

A  ka  luna  i  Moku-aweo-weo 

Hua'i  Pele  i  ona  kino ; 

Lawe  ka  ua  la,  lawe  ke  kaupu  e: 

Opiopi  kai  a  ke  Akua; 

Kuahiwi  haoa(/>)  i  Kau  i  waena. 

Ho'po  mai  la  Puna  5  ka  uwahi  a  ke  Akua ; 

Poa  ino  no  ka  pua  e  lu  ia  nei. 

Pau  ku'u  kino  lehua  a  i  kai  o  Puna: 

Hao'e  Puna,  koele  ka  papa; 

O  ka  uwahi  na'e  ke  ike'a  nei. 

Kai-ko'o  ka  lua,  kahuli  ko'o  ka  lani 

Ke  Akua  ai  lehua  o  Puna, 

Nana  i  ai  iho  la  Hawaii  kua  uli : 

Wahi'a  ka  lani;  ne'e  Hiiaka-i-ka-ale-i  ;(<j) 

Ne'e  Hiiaka-i-ka-ale-moe ; 

O  Hiiaka-pa'i-kauhale ; 

Hiiaka-i-ka-pua-enaena  ;(r) 

Hiiaka-i-ka-pua-lau-i : 

O  Hiiaka-noho-lae;(j) 

(p)  Kuahiwi  liana ,  a  term  applied  In  Kau)  to  a  forest-clump  which  a 
devastating  lava  flow  has  spared,  after  having  laid  waste  the  country  on 
all  sides  of  11. 

(q)  Hiiaka-i-ka-ale-i,  Hiiaka  of  the  bounding  billow.  The  number  of 
the  sisters  In  whose  names  that  of  Hiiaka  formed  a  part  was  considerable, 
as  may  be  inferred  from  the  fact  that  the  names  here  mentioned  do  not 
Include  the  whole  list  of  them. 

(r)  Hfiaka-i-ka-pna-enaena,  Hiiaka  of  the  burning  flower.  Her  emblem 
was  the  little  budllke  pea-blossom  flame.  This  name  is  sometimes  given  as 
Hliaka-1-ka-pua-aneane,  a  more  delicate  but  less  striking  epithet. 

(s)  Httaka-noho-lae,  Hiiaka  who  dwells  on  the  cape.  She  was  recog- 
nized by  a  trickle  of  blood  on  the  forehead. 


PELE  AND  HIIAKA — A  MYTH  223 

Hiiaka-wawahi-lani ; 

Hiiaka-i-ka-poli-o-Pele, 

Halanalana  waimaka  e  hanini  nei ; 

Wela  mai  ka  maka  o  ka  ulu  o  Ho'olono,  e. 

Ho'olono  au  o  Ho'olei'a. 

O  Ho'olei'a  au;  o  Kalei  (au)  a  Paoa; 

O  Paoa  au  la,  i  lono  oe. 

TRANSLATION 

The  world  is  convulsed ;  the  earth-plates  sink 

To  the  nether  domain  of  Wakea ; 

Earth's  rooted  foundations  are  broken ; 

Flame-billows  lift  their  heads  to  the  sky; 

The  ocean-caves  and  reefs,  the  peopled  land 

And  the  circle  of  island  coast 

Are  whelmed  in  one  common  disaster: 

The  gleam  of  it  reaches  Kahiki :  — 

Such  blush  encircles  the  pale  apple's  eye. 

Heaven  's  blotted  out,  the  whole  sky  darkened; 

Hoali'i's  cliffs  are  shadowed  with  gloom. 

Now  bellows  the  thunder  of  Winter; 

Ku-lani-ha-ko'i's  banks  are  broken ; 

Down  pours  a  pitiless  deluge  of  rain ; 

There's  rumble  and  groan  of  the  earthquake, 

The  reverberant  roar  of  thunder, 

The  roof-stripping  swoop  of  the  tempest, 

Tearing  the  thatch  over  Ele-ua, 

Tearing  the  thatch  over  Ele-ao. 

The  freshet  makes  home  for  the  water-fowl, 

Flooding  the  thickets  at  Kehau, 

The  wide-spread  waters  of  Kula-manu. 

O  Pele,  fold  back  the  curtains  of  heaven ; 

Thou  Woman,  consumer  of  Puna  woods, 

Swift  thy  foray  in  Hopoe's  fields: 

The  land  of  contending  rains  is  wiped  out, 

And  the  lands  that  border  Keaau. 

Up  springs  the  steam  from  her  caldron, 

A  white  cloudy  mountain  of  smoke: 

She's  consuming  the  bowlders  of  Long-rock, 

The  treacherous  paths  of  Lau-ahea. 

A  flash  of  lightning  rends  the  sky! 


224  PELE  AND  HIIAKA — A  MYTH 

O  Ku-kuena,  'tis  for  you  to  dwell 

In  the  flaming  Eastern  Gate  of  the  Sun. 

The  plateau  of  Uwe-kahuna 

Breathes  the  reek  of  burning  woods; 

There's  pelting  of  heads  with  falling  stones 

And  loud  the  clang  of  the  smitten  plain, 

Confused  with  the  groan  of  the  earthquake. 

Yet  this  cools  not  the  rock-eater's  rage: 

The  Goddess  grinds  her  teeth  in  the  Pit. 

Lo,  tilted  rock-plates  melt  like  snow  — 

Black  faces  that  shine  like  a  mirror  — 

Sharp  edges  that  bite  the  foot  of  a  man, 

The  traveler's  dread  in  the  glare  of  the  sun.(f) 

The  fire-flood  swells  in  the  upland  — 

A  robber-flood  —  it  dries  up  the  streams. 

Here's  cliff  for  god's  jumping,  when  wild  their  sport ; 

Deep  the  basin  below,  and  boiling  hot. 

The  Goddess  gnashes  her  teeth  and  the  reek 

Of  her  breath  flies  to  the  farthest  shore. 

Thine  was  the  fault,  O  Goddess,  thine,  a 

Jealous  passion  at  all  times  and  places  — 

The  snap  and  spring  of  a  surly  dog. 

Let  your  gnashing  range  to  its  limit, 

Till  it  reaches  the  fringe  of  your  skirt, 

Your  hot  paii  at  Wai-welawela. 

Trample  down,  O  Ku,  these  ominous  clouds ; 

Let  them  sag  and  fall  at  Ulu-nui. 

They  flatten,  they  break;  look,  they  spread. 

White  loom,  now,  the  clouds  of  Ulu-lani ; 

Fierce  blazes  the  Sun,  and  Thunder 

Unrolls  his  black  curtains  on  high. 

Then  bellows  his  voice  from  the  cloud  — 

The  ominous  cloud  that  swallows  the  trees. 

From  the  crest  of  Moku-aweo 

Pele  pours  out  her  body,  her  self- 

A  turmoil  of  rain  and  of  sea-fowl. 

Now  boils  the  lake  of  the  Goddess: 

In  Ka-ii  an  oasis-park  remains; 

Her  smoke  covers  Puna  with  night. 

What  a  robbery  this,  to  crush  the  flowers ! 

(t)     O  ka  la  ko   luna.     O  ka  pahoehoe  ko   lalo.     The  sun   overhead.     The 
lava  below. 


PELE  AND  HIIAKA — A  MYTH  225 

My  bodily  self,  my  lehuas,  gone! 

My  precious  lehuas,  clean  down  to  Puna! 

And  Puna  —  the  land  is  trenched  and  seared! 

The  smoke  that  o'erhangs  it,  that  I  can  see. 

High  surf  in  the  Pit,  turmoiling  the  sky  — 

The  god  who  ate  Puna's  Lehuas, 

She  'twas  laid  waste  green-robed  Hawaii. 

The  heavens  —  let  them  rend,  Hiiaka ! 

Plunge  you  in  the  wild  tossing  sea; 

And  you,  who  delight  in  the  calm  sea; 

Hiiaka,  thou  thatcher  of  towns, 

Hiiaka,  soul  of  the  flame-bud; 

Hiiaka,  emblemed  in  ti-bud ; 

Hiiaka,  who  dwells  on  the  headland; 

Hiiaka,  who  parts  heaven's  curtains; 

Hiiaka  —  of  Pele's  own  heart ! 

These  tears  well  from  eyes  hot  with  weeping, 

The  eyes  of  this  scion,  this  herald: 

I  proclaim  that  he's  outcast  and  exiled. 

'Tis  I,  Paoa  announce  this: 

He  speaks  what  is  meet  for  your  ear! 


CHAPTER  XXXVII 

PAOA  COMES  BEFORE  PELE 

The  eminence  of  Akani-kolea  stood  near  at  hand  and  offered 
Paoa  a  vantage  ground  for  better  contemplation  of  the  mysteri- 
ous earth-pit,  and  when  the  first  tide  of  emotion  had  swept  by 
thither  he  repaired.  Looking  down  into  the  desolate  abyss,  his 
gaze  centered  on  a  group  of  human  figures,  beautiful  women, 
seated  on  the  vast  plates  of  pahoehoe  that  made  the  floor  of  the 
caldera.  He  saw  but  four  of  them.  Pele  herself  not  being  visible. 
He  had  no  clue  as  to  their  identity  and  was  only  impressed  as 
by  the  sight  of  beautiful  women  who  were  to  him  as  goddesses. 
The  grandeur  and  strangeness  of  the  scene  moved  him  to  song: 

Hulihia  ka  Mauna, 
Wela  i  ke  ahi  a  ka  Wahine ; 
Wela  na  ohi'a  o  Kulili  i  ka  ua; 
Wela,  a  nopu  ke  ahi  o  ka  Lua. 


226  PELE  AND  HIIAKA — A  MYTH 

Ai  kamumu,  nakeke  ka  pahoehoe ; 
Wela,  a  iluna  o  Hale-ma'uma'u ; 
Malu  ka  pali  o  Ka-au-ea. 
Auwe,  e  Hiiaka-i-ka-poli-o-Pele,  e, 
E  ola,  e,  e  ola  Lohiau-ipo, 
I  ka  pali  o  Kee,  i  Haena,  e ! 

TRANSLATION 

Destruction  and  turmoil  in  the  Pit: 
The  fires  of  the  Woman  have  done  it  — 
Consuming  the  forests  of  Ku-lili  — 
Fires  that  boil  from  the  depths  of  the  Pit, 
Shaking  the  stone-plates  till  they  rattle. 
It's  furnace-hot  in  that  House-of-fern, 
But  there's  shelter  at  Ka-au-ea. 
Oh  Hiiaka  of  Pele's  heart, 
Life  to  thee,  and  life  to  dear  Lohiau  — 
Soul  plucked  by  thee  from  death  at  Kee, 
Death  in  the  cliff  Kee,  at  Haena. 

Pele,  in  the  retirement  of  her  gloomy  cavern,  was  quite  out  of 
the  range  of  Paoa's  eye-shot,  but  his  voice  rang  in  her  ears  dis- 
tinctly. "What  a  handsome  man  is  that  standing  on  the  edge 
of  the  cliff  at  Akani-kolea !"  exclaimed  Pele's  women,  unable 
to  repress  their  admiration. 

"Call  to  him  and  invite  him  to  come  down  here  where  we  can 
talk  together,"  said  Pele.  "Way  up  there  on  the  pali  wall  — 
that's  no  place  for  us  to  talk  and  become  acquainted  with  each 
other.  Tell  him  to  come  down  here  and  we'll  discuss  matters 
great  and  small,  look  upon  the  large  stem  and  the  small  stem ; 
see  one  another  face  to  face;  learn  each  other's  heart's  de- 
sire."(a) 

For  all  her  fine  words,  Pele  did  not  at  once  come  forward  and 
meet  her  visitor  face  to  face.  She  lay  unrecognized  in  her 
stygian  boudoir,  to  all  appearance  a  withered  hag. 

Paoa,  well  versed  in  the  wiles  of  Woman,  adept  in  the  logo- 
machies and  etiquettes  of  court-life,  was  quite  put  to  his  trumps 
and  found  it  necessary  to  summon  all  his  diplomacy  and  exer- 

(a)  Aohe  o  kahi  nana  oluna  o  ka  pali.  Iho  mai  a  lalo  net ;  ike  i  ke  au 
nul  me  ke  au  Iki,  he  alo  a  he  alo ;  nana  i  ka  makemake.  The  exact  meaning  of 
ke  au  iki  and  ke  au  nut  is  not  clear. 


PELE  AND  HIIAKA — A  MYTH  227 

cise  all  his  power  of  self-command  in  dealing  with  the  shrewd 
and  attractive  women  that  surrounded  him.  It  was  evident  to 
the  watchful  eye  of  our  heroine  —  Hiiaka  —  that  he  was  danger- 
ously attracted  by  the  voluptuous  beauty  of  her  sister,  Hiiaka- 
of-the-waves.  In  the  persistent  silence  of  Pele,  upon  her  fell 
the  leading  part  of  the  conversation  with  Paoa : 

"What  might  be  the  purpose  of  your  pilgrimage?"  she  asked. 

"I  come  in  answer  to  the  call  of  my  friend,  Lohiau." 

"But  Lohiau  is  dead,"  chorused  the  women. 

"Yes,  dead!    And  what  was  the  cause  of  his  death?" 

"He  kissed  Hiiaka,"  the  woman  answered. 

"Ah!  but  who  killed  him?" 

"Pele."  Her  voice  sank  to  a  whisper,  and  the  name  she  ut- 
tered was  to  be  made  out,  or  guessed  at,  rather  by  a  study  of 
the  protruding  lips  and  the  sympathetic  arching  of  the  brow  than 
by  any  sound  emitted.  Her  eyes  also  made  a  half-turn  in  the 
direction  of  Pele's  cave. 

"He  came  to  Hawaii  in  the  expectation  that  Pele  would  be 
his  life."  Paoa  spoke  with  thoughtful  deliberation.  "How  came 
it  about  that  she  should  cause  his  death?"  .  .  .  After  a  moment's 
pause,  he  continued :  "He  tasted  death  once  at  Haena  and,  now, 
again,  here,  on  this  barren  ...  a  second  death,  and  through 
the  wrath  of  Pele!" 

Pele  roused  herself  at  this  and  spoke  up:  "What  is  that  you 
say?  that  Lohiau  died  at  Haena?" 

"Yes,  he  tasted  of  death  there,"  Paoa  answered  firmly. 

"How,  then,  did  he  become  alive  again?"  asked  Pele  sharply. 

"Hiiaka,  she  treated  him,  and  by  her  gracious  skill  and  power 
brought  his  soul  and  body  together  again.  That  done,  they 
sailed  away  for  Hawaii." 

The  eyes  of  Pele  were  literally,  as  well  as  metaphorically, 
opened.  She  turned  herself  about  and,  in  a  lowered  voice,  with 
a  show  of  astonishment,  for  the  first  time,  addressed  Hiiaka: 
"Is  this  true,  that  you  worked  over  Lohiau  and  restored  him  to 
life?" 

"It  is  true,  and  it  is  also  true  that,  not  until  you  had  put  to 
death  Hopoe,  did  I  bestow  any  dalliance  or  caress  of  love  upon 
Lohiau." 

Hiiaka's  expression  as  she  faced  Pele  was  such  as  might  have 
sat  upon  the  countenance  of  a  judge  passing  sentence  on  a  con- 
fessed criminal  at  the  bar. 

Pele  sat  impenetrable,  sphinxlike,  deep  in  her  own  labyrinthine 


228  PELE  AND  HIIAKA — A  MYTH 

philosophy  of  the  obligations  due  to  a  social  autocrat  and  a 
goddess. 

Paoa  broke  the  silence:    "Shall  not  Lohiau,  then,  live  again?" 

"Go  back  to  Haena,"  said  Pele,  "and  when  you  hear  that 
Lohiau  lives  again,  then  will  be  the  time  for  you  to  come  and 
take  him  home." 

"That  would  be  well,  then,"  said  Paoa. 

A  spell  of  confusion,  of  enchantment,  seemed  now  to  fall  upon 
the  man  whilom  so  boastful.  "But  where  is  Pele?"  he  asked, 
looking  from  face  to  face. 

"That  is  Pele,"  said  the  goddess,  pointing  to  her  sister  Wave 
( Hiiaka-i-ka-ale-i ) . 

"I  have  a  sign  by  which  I  may  know  Pele;  let  me  apply  the 
test  to  these  women,"  said  Paoa. 

The  company  could  but  agree  to  this ;  whereupon,  beginning 
with  Wave,  he  took  each  one  of  them  in  turn  by  the  hand,  car- 
rying it  to  his  cheek,  the  better  to  test  its  warmth,  holding  the 
hollow  to  his  ear  to  catch  any  murmur  that  might  reverberate 
from  it.  Each  hand  he  found  to  be  only  of  natural  heat.  Turn- 
ing, then,  to  Pele  herself,  he  proposed  to  inspect  her  hand.  At 
this  the  goddess  drew  back. 

"If  none  of  these  beautiful  women  is  Pele,  how  can  you  think 
that  a  wrinkled  old  woman  like  me  is  the  divine  and  beautiful 
Pele?" 

Paoa  insisted  and  Pele  had  to  consent.  He  reached  out  and 
took  her  hand  and,  on  the  instant,  dropped  it;  it  was  burning 
hot. 

"This  is  Pele !"  he  exclaimed. 

Paoa  stood  in  awed  silence  before  the  goddess.  Resentment 
and  thoughts  of  revenge,  like  evil  birds,  had  taken  flight. 

At  Pele's  command,  the  women  led  him  away  to  take  refresh- 
ment in  the  sacred  dining  hall  of  Mauli-ola.  Before  seating 
himself,  Paoa  uttered  this  memorable  pule,  a  mele  that  has 
drifted  down  to  us  from  the  wa  po 

Hulihia  ke  au,  ka  papa  honua  o  kona  moku ; 

Hulihia,  kulia  mai  ka  moku  o  Kahiki  — 

Aina  no  Kahiki  i  ka  la  kahi. 

Aina  ho'owali'a  e  Haumea: 

Ho-omoe  aku  la  Kahiki-ku, 

Kulapa  mai  ka  ulu  wela,  o  mai  ke  ahi. 


PELE  AND  HIIAKA — A  MYTH  229 

Keehi  aku  la  no  e  nalo(a)  kapua'i,  e  — 

Kapua'i  akua  no  Pele. 

Ke  ke'ekeehi  wale  la  no  i  ka  lani; 

Haule,  u'ina  i  Polapola ; 

Noho  i  ka  lau  ha 'a  o  ka  moku. 

Hina  Kukulu  o  Kahiki ; 

Hina  ka  omuku  i  ka  makani ; 

Hina  ka  pae  opua  ki'i  ke  ao; 

Hina  ka  onohi  ula(&)  i  ka  lani; 

Kanewenewe  opua  i  ke  kai. 

Ea  mai  ana  ma  Nihoa, 

Ma  ka  mole  mai  o  Lehua, 

Mai  Kaua'i  nui  a  Oahu,  a  Moloka'i, 

Lana'i  a  Kanaloa,  mai  Maui  a  Hawaii, 

Ka  Wahine  —  o  Pele  —  i  hi'a  i  kana  ahi 

A  a  pulupulu,  kukuni,  wela  ka  lani : 

He  uwila  ku'i  no  ka  honua ; 

Hekili  pa'apa'ina  i  ke  ao; 

Pohaku  puoho,  lele  iluna; 

Opa'ipa'i  wale  ka  Mauna; 

Pipili  ka  lani,  pa'a  ia  moku. 

Nalo  Hawaii  i  ka  uahi  a  ka  Wahine, 

I  ka  lili  a  ke  Akua. 

Oliliku  ka  ua  mai  ka  lani ; 

Lili  ana  ho'i  i  kana  ahi; 

Lili  ana  ho'i  Pele 

Hama-hamau  ka  leo,  mai  pane! 

Eia  Pele,  ko'u  Akua! 

Ke  lauwili  nei  ka  makani ; 

Hoanoano  mai  ana  na  eho  lapa  uwila; 

Hekili  wawahi  ka  lani ; 

Ku  loloku  ka  ua  i  uka; 

Ku'i  ka  hekili,  nei  ke  ola'i ; 

Lele  kapu  i  kai.(^r) 

Hiki  lele  ai  i  lalo  o  Kane-lu-honua. 

O  Kane-pua-hiohio,  wili,  — 

Wili  ia  i  uka,  wili  ia  i  kai ; 


(a)  Keehi    .    .    .    .   e  nalo   kapua'i.     I  am  informed   that  Hawaiians,   in 
order  to  conceal  their  goings,  would  erase  their  footprints  by  blurring  them 
with   their  feet. 

(b)  Onohi  ula  i  ka  lani,  a  fragment  of  a  rainbow. 

(x)     Lele  kapu  i  kai.     This  may  be  put, — the  old  order  has  passed. 


230  PELE  AND  HIIAKA — A  MYTH 

Wili  ia  i  luna,  wili  ia  i  lalo; 

Wili  ia  i  ka  ua, 

I  ka  hoole  akua,  hoole  mana — (c) 

Ka  ho'o-malau,(d)  e,  ka  ho'o-maloka  ;(* 

Ke  A-papa-nu'u,(/)  ke  A-papa-lani.(^) 

O  Mano-ka-lani-po,(A)  o  ke  aka  lei-hulu 

Hulu  o  manu  kiii,  o  manu  ahiahi ; 

O  manu  aha'i  lono :  — 

Ha'ina  a'e  ana  ka  mana  o  ko'u  Akua 

Iwaho  nei  la,  e ;  ha'ina  ho'i ! 

Kukulu  ka  pahu  kapu  a  ka  leo:(<) 

He  ala(/)  hele,  he  ala  muku, 

No  Kane,  laua  o  Kanaloa; 


(c)  Hoole  akua,  hoole  mana.  (To  deny  God,  to  deny  supernatural 
power).  It  thus  appears  that  the  old  Hawalians  were  not  unacquainted 
with  those  phases  of  skepticism  that  have  flourished  in  all  philosophic  times. 

(a)  Ho'o-malau,  to  treat  one's  religious  duties,  or  solemn  things,  with 
scorn. 

(e)  Ho'o-maloka,  to  be  neglectful  of  one's  religious  duties,  or  of  solemn 
things.     In  old  times,   how  often  did  the  writer  hear  the  term   ho'o-maloka 
applied  as  a  stigma  to  those  who  persistently  neglected  and  showed  indif- 
ference to  the  services  and  ordinances  of  the  church. 

(f)  Apapa-nu'u,  the  under-world  and  its  spiritual  powers. 

(g)  Apapa-lani,  the  heavens  and  their  spiritual  powers. 

(h)  Mano-ka-lani-po.  This  distinguished  name  was  borne  by  that  one 
of  Kaua'i's  kings  who  preceded  its  last  independent  monarch,  Ka-umu-alii, 
by  fourteen  generations,  which  would  bring  his  reign  in  the  first  half  of  the 
fifteenth  century.  He  has  the  honor,  unique  among  Hawaiian  kings,  of  hav- 
ing his  name  affixed  as  a  sobriquet  to  the  island  that  was  his  kingdom. 
Whether  the  use  of  his  name  in  this  connection,  apparently  as  a  god,  is  to 
be  regarded  as  antedating  its  occurrence  in  the  Ulu  genealogy  (given  by 
Pomander.  See  The  Polynesian  Race;  vol.  I,  p.  195.),  or  whether,  on  the 
other  hand,  it  is  to  be  considered  as  an  apotheosis  of  a  name  justly  held  in 
veneration,  we  cannot  decide. 

(O  Pahu-kapu  a  ka  leo.  The  best-informed  and  most  thoughtful  among 
the  Hawaiian  authorities  have  poorly  defined  and  contradictory  notions  as  to 
the  meaning  of  this  term.  Its  literal  meaning  may  be  given  as  sacred  (or 
tabu  pillar.  Mr.  Tregear,  in  his  Incomparable  Maori  Comparative  Diction- 
ary, gives  one  meaning  of  the  word  to  be  sanctuary-  One  thoughtful  Ha- 
waiian defines  it  as  a  pillar,  such  as  Pele  set  up,  due  regard  for  which  de- 
manded silence.  Another,  equally  well  informed,  defines  it  as  an  edict,  or 
canon.  To  the  writer  it  seems  more  logical  and  safer  to  adopt  the  material 
view  regarding  this  phrase. 

(;)  Ala  hele  ....  ala  muku,  (literally,  a  short  path  or  road).  This 
ala  hele  .  .  .  ala  muku  was  probably  the  rainbow.  It  is  said  in  Hawaiian 
story  that  when  Hiiaka  came  down  from  the  cave  where  she  found  the  body 
of  Lohiau  she  used  a  rainbow  as  her  way  of  descent.  In  an  old  mele  oc- 
curs this  line:  O  ke  anuenue  ke  ala  o  Kaha'i.  The  rainbow  was  the  path 
of  Kaha'i. 


PELE  AND  HIIAKA — A  MYTH  231 

He  ki(£)  ho'iho'i  kanawai; 
He  kai(/)  oki'a  kanawai; 
He  kua(w)  a  kanawai  — 
No  Pele,  no  ko'u  Akua,  la! 

TRANSLATION 

There's  turmoil  and  heaving  of  strata 

In  the  land  She  claimed  for  her  own. 

Kahiki  was  land  at  the  dawn  of  time, 

A  land  by  Haumea  mixed  and  tempered ; 

Then  She  spread  out  Kahiki-ku; 

She  kindled  her  fires;  the  flames  leapt  high. 

The  Goddess  covers  her  footprints  — 

The  foot-marks  of  Goddess  Pele  — 

She  treads  the  path  of  the  heavens; 

Swoops  down  and  lands  at  Polapola. 

She  dwells  in  the  level  island  plain. 

Down  fall  the  pillars  of  Kakihi ; 

The  wind  topples  over  the  ruins ; 

Down  tumble  the  sun-kissing  clouds ; 

Down  sinks  the  blood-red  eye  of  Heaven 

And  big-bellied  clouds  that  loom  at  sea. 

Pele  heaves  in  sight  at  Nihoa  — 

That  limpet  stuck  to  Lehua's  base. 

From  famed  Kaua'i  to  Oahu ; 

Thence  on  to  Mother  Hina's  isle ; 

To  Lana'i  of  Kanaloa  ; 

To  Maui  and,  last,  to  Hawaii : 

This  the  route  of  the  Woman  —  Pele. 

Then  she  rubs  her  fire-sticks  to  a  blaze : 

Up  flames  her  touchwood,  kindling  the  heavens. 

(fc)  Ki  ho'iho'i.  Hawaiian  authorities  differ  as  to  the  meaning  of  thla 
phrase.  After  much  cogitation  and  search.  I  concluded  that  the  word  JH 
has  the  same  root-meaning  as  i,  to  utter.  (I  find  myself  supported  in  such 
an  Interpretation  by  no  less  an  authority  than  Edward  Tregear.  Maori 
Comparative  Dictionary.) 

..(I)  Kai  oki'a.  Hawaiian  authorities  ar<>  quite  at  sea  as  to  the  meaning 
of  these  words.  I  think  it  means  that  the  ocean  Is  a  gulf  that  swallows 
up  and  destroys.  A  very  stringent  tabu,  says  one.  that  regulated  the  diet, 
cutting  off  bananas  and  the  like. 

(m)  Kua  a.  Pele  is  said  to  have  had  a  back  that  was  so  hot  that  any 
fabric  laid  upon  it  was  reduced  to  ashes.  It  was  also  said  to  be  tabu  for 
any  one  to  approach  Pele  from  behind. 


232  PELE  AND  HIIAKA — A  MYTH 

Earth  sees  the  flash  of  lightning,  hears  the  boom 

Of  thunder  echoed  by  mountain  walls  — 

Rocks  flung  in  space  bombard  the  day, 

Shaking  the  mountain  to  its  base. 

The  firmament  sags,  clings  to  the  earth ; 

Hawaii  is  lost  in  Her  smoke, 

At  the  passion-heat  of  the  Goddess. 

Down  clatters  the  rain  from  the  sky  — 

A  damper  this  to  the  Goddess'  fires ; 

It  rouses  the  wrath  of  Pele. 

Keep  silence !  retort  not !  never  a  word ! 

'Tis  the  voice  of  Pele ;  she's  my  God. 

The  wind  veers ;  there's  far-off  corruscation ; 

The  thunder  wrenches  heaven's  gates ; 

A  sobbing  of  rain  in  the  mountains, 

The  crash  of  thunder  and  earthquake : 

Old  tabus  take  flight  to  the  ocean. 

Now  starts  up  the  Earth-shaker  Kane, 

And  Kane,  the  whirl-wind-breeder  — 

A  tempest-whirl,  o'er  mountain  and  sea : 

A  tempest-whirl,  in  heaven  and  on  earth ; 

A  tempest-whirl,  sodden  with  rain, 

The  atheist  and  the  skeptic, 

The  scorner  and  unbeliever  — 

Powers  of  the  under-world  and  the  air.  — 

The  hero  Mano-ka-lani-po, 

His  emblem  a  feathery  wreath  — 

Plume  from  the  bird  that  spies  and  tattles, 

From  the  bird  that  makes  proclamation, 

Declaring  the  might,  the  power,  of  my  God ; 

Out  here,  in  the  open,  declare  it. 

Proclaim  the  edict  of  silence  — 

A  short  way,  a  true  way,  this  way 

Of  Kane,  of  Kanaloa  — 

Compact  this  and  bind  in  one  bundle ; 

Let  Ocean  then  swallow  the  rest. 

A  jealous  flame  is  Pele's  back : 

That  is  the  law  of  Pele,  of  my  God ! 

This  pule,  which  I  have  heard  spoken  of  as  ka  pule  kanazvai  — 
from  the  use  of  the  word  kanawai  in  the  last  part  of  the  mele, 
dates  back,  it  is  said,  to  the  time  of  Paao,  the  priest  and  chief  who 


PELE  AND  HIIAKA — A  MYTH  233 

came  to  Hawaii  from  Samoa  in  the  remote  ages.  Paoa's  argu- 
ment —  if  he  can  be  said  to  have  had  any  —  seems  to  be  that 
Pele  should  cast  away,  throw  into  the  ocean,  the  lumber  of  old 
laws  and  tabus  and  start  afresh. 

Before  leaving  the  subject  —  the  consideration  of  the  mele  — 
I  must  mention,  apropos  of  the  expression  pahu  kapu  a  ka  leo, 
in  verse  54,  an  incident  related  to  me  by  a  Hawaiian  friend  (J. 
M.  P.).  He  says  that  when  he  was  a  boy,  his  mother,  when  a 
thunder-storm  arose,  would  often  say  to  him,  "keep  silence! 
that's  Kane-hekili."  In  Kahuku,  island  of  Oahu,  at  a  place  not 
far  from  the  sugar-mill,  is  a  cave,  known  as  Keana.  In  former 
times  this  cave  was  the  home  where  lived  a  mother  and  her  two 
sons.  One  day,  having  occasion  to  journey  to  a  distance,  she 
left  them  with  this  injunction,  "If  during  my  absence  you  hear 
the  sound  of  thunder,  keep  still,  make  no  disturbance,  don't 
utter  a  word.  If  you  do  it  will  be  your  death."  During  her 
absence,  there  sprang  up  a  violent  storm  of  thunder  and  light- 
ning, and  the  young  lads  made  an  outcry  of  alarm.  Thereupon 
a  thunderbolt  struck  them  dead,  turning  their  bodies  into  stone. 
Two  pillar-shaped  stones  standing  at  the  mouth  of  the  cave  are 
to  this  day  pointed  out  in  confirmation  of  the  truth  of  the  legend. 

As  Paoa  concluded  his  prayer-song  the  eyes  of  the  whole 
company  were  turned  upon  him,  and  on  the  lips  of  them  all  was 
the  question,  "Was  she  then  your  God?" 

"She  is  my  God,"  he  answered,  "and  my  ancestors  from  the 
earliest  times  have  worshipped  her."  .  .  .  Then,  turning  his  eyes 
about  him,  as  if  to  survey  the  land,  he  continued,  "If  this  were 
my  land,  as  is  Kaua'i,  there  would  be  no  lack  of  good  and  whole- 
some food-provision,  and  that  of  all  kinds.  Things  are  different 
here  ...  I  am  a  stranger  in  this  land." 

On  hearing  these  words,  which  had  in  them  the  sting  of 
truth,  for  poison  had  been  mixed  with  some  of  the  food,  the 
women  stealthily  hid  away  certain  dishes  and  substituted  for 
them  others. 

At  the  conclusion  of  the  repast  the  women  who  had  been  in 
attendance  brought  him  a  girdle  delicately  embroidered  with 
fibers  from  the  coconut  that  he  might  be  suitably  appareled  for 
his  interview  with  the  woman  Pele.  "You  will  find,"  they  said, 
"that  Pele  is  in  reality  a  woman  of  wonderful  beauty.  ...  In 
order  to  win  her,  however,  you  will  need  to  use  all  your  arts 
of  fascination  .  .  .  and  your  caution  as  well.  Make  hot  love 


234  PELE  AND  HIIAKA — A  MYTH 

to  her,  but,  look  out !  don't  let  your  fancy  lead  you  to  smile  upon 
any  other  beauty." 

Pele  at  first  kept  Paoa  at  a  distance  and,  with  deep  subtlety, 
said  to  him,  "Here  are  beautiful  women  —  women  more  beauti- 
ful than  I  —  take  one  of  them." 

Paoa,  well  schooled  in  courtly  etiquette  and  logomachy,  was 
not  tripped  up  by  any  such  snare  as  Pele  laid  for  him.  He  stood 
his  ground  and  faced  the  god  as  an  equal. 

As  Pele  contemplated  Paoa  it  dawned  upon  her  that  here 
stood  a  man,  a  being  of  gracious  power,  one  who  combined  in 
himself  qualities  -  attractions  -  she  had  never  before  seen  ma- 
terially embodied  in  the  human  form.  The  woman  in  Pele 
laid  aside  the  god -the  akua-and  came  to  the  front  All 
thought  of  bantering  talk  and  word-play  slunk  away:  her  whole 
being  was  sobered  and  lifted  up.  The  change  in  her  outward, 
physical  appearance  kept  pace  with  the  inward :  the  rough  armor 
that  had  beset  her  like  the  prongs  of  horned  coral,  both  without 
and  within,  melted  and  dropped  away;  the  haglike  wrinkles 
ceased  to  furrow  her  profile.  Her  whole  physical  being  took  on 
the  type  of  womanly  perfection. 

And  what  of  Paoa,  the  man  who  had  come  with  heart  full  of 
bitterness,  determined  on  revenge?  He  was  conquered,  over- 
whelmed. 

Their  meeting  was  that  of  lovers,  who  stood  abashed  in  each 
other's  presence.  Pele's  beauty  and  charm  were  like  that  of  a 
young  bride  coming  to  the  nuptial  couch.  .  .  . 

The  dalliance  and  love-making  of  Pele  and  Paoa  was  a  honey- 
moon that  continued  for  three  days  and  three  nights.  By  virtue 
of  this  mysterious  union  with  the  goddess,  Paoa  acquitted  him- 
self of  a  ceremonial  duty,  as  it  were,  and  thus  gained  Pele's  dis- 
pensation from  further  obligations  to  her  bed  and  the  liberty  of 
exercising  free  choice  among  all  the  beautiful  women  that 
thronged  Pele's  court.  It  was  there  he  made  his  abode  until  the 
time  for  his  return  to  his  own  Kaua'i. 


PELE  AND  HIIAKA — A  MYTH  235 

CHAPTER  XXXVIII 
HIIAKA  AND  LOHIAU  ...  A  REUNION 

Hiiaka's  sense  of  outrage  touched  every  fiber  of  her  being  and 
stirred  such  indignation  against  her  sister  that  she  could  not 
again  take  her  former  place  as  a  member  of  Pele's  court.  Hawaii 
was  the  largest  island  of  the  group,  but  it  was  not  large  enough 
to  hold  herself  and  Pele.  Of  all  the  islands  Kaua'i  was  the  one 
most  remote  from  the  scene  of  her  troubles ;  it  was  also  the  land 
which  Lohiau  had  claimed  as  his  own  —  and  his  was  a  name 
that  called  up  only  the  most  tender  emotions.  To  Kaua'i  would 
she  go. 

The  company  of  those  who  shared  her  feelings  and  whose 
personal  attachment  to  her  was  sufficient  to  lead  them  with  her- 
self in  a  venture  of  new  fortunes  was  not  large.  It  included,  of 
course,  her  two  staunch  attendants,  Pau-o-pala'e  and  Wahine- 
oma'o  and,  strangely  enough,  a  considerable  quota  of  the  sisters 
who  shared  with  her  the  name  Hiiaka  (qualified  though  it  was 
in  each  case  by  some  additional  distinguishing  epithet).  Towards 
Kaua'i,  then,  did  they  set  their  faces  or,  more  literally,  turn  the 
prow  of  their  canoe. 

Many  unforeseen  things,  however,  were  to  happen  before  the 
God  of  Destiny  would  permit  her  to  gain  her  destination.  Other 
strands  stood  ready  to  be  interwoven  with  the  purposeful  threads 
Hiiaka  was  braiding  into  her  life. 

In  the  ancient  regime  of  Hawaii,  the  halau,  as  the  home  and 
school  of  the  hula,  stood  for  very  much  and  for  many  things.  It 
served,  after  a  fashion,  as  a  social  exchange  or  clearing  house 
for  the  whole  nation ;  the  resort  of  every  wandering  minstrel, 
bohemian  soul  or  bean  esprit  whose  oestrus  kept  him  in  travel : 
the  rallying  point  of  souls  dislocated  from  an  old  and  not  yet 
accommodated  to  a  new  environment ;  a  place  where  the  anxious 
and  discouraged,  despairing  of  a  new  outlook,  or  seeking  balm 
for  bruised  hearts,  might  quaff  healing  nepenthe. 

It  is  not  to  be  wondered  at,  then,  that  Hiaaka,  not  yet  healed 
of  her  bruises,  on  reaching  Oahu  and  finding  herself  in  the 
peaceful  haven  of  Kou,  should  turn  her  steps  to  the  home  of 
that  hospitable  siren  and  patroness  of  the  hula  Pele-ula,  as  to  a 
sanitarium  or  hospital  whose  resources  would  avail  for  the  as- 
suagement of  her  troubles.  It  was  almost  an  article  of  Pele- 
ula's  creed  that  in  the  pleasures  and  distractions  of  the  hula  was 


236  PELE  AND  HIIAKA — A  MYTH 

to  be  found  a  panacea  for  all  the  wounds  of  the  spirit ;  and  Pele- 
ula,  as  if  taking  her  cue  from  the  lady  of  the  Venusberg,  offered 
her  consolations  generously  to  every  comfort-needing  soul  that 
fared  her  way. 

Hiiaka  stepped  into  the  life  at  Pele-ula's  court  as  if  she  had 
been  absent  from  it  for  only  a  day.  Madame  Pele-ula,  good 
sport  that  she  was,  bore  no  grudge  against  the  woman  who  had 
outplayed  her  at  every  turn,  and  would  do  it  again.  She  re- 
ceived Hiiaka  with  open  arms.  As  to  entertainment,  the  play 
was  the  thing  thing  and  that,  fortunately,  was  already  appointed 
for  the  same  evening.  It  was  the  same  old  performance,  the 
hula  kilu,  with  but  slight  change  in  the  actors  and  with  full 
opportunity  for  Hiiaka  to  display  her  marvelous  skill  in  hurling 
the  kilu. 

It  was  Hiiaka's  play  and  she,  following  the  custom  of  the 
game,  was  caroling  —  in  sober  strain  —  a  song  of  her  own; 
when,  to  her  astonishment,  a  voice  from  the  crowd  struck  in  and 
carried  the  song  to  completion  in  the  very  words  that  would 
have  been  her's.  Hiiaka  stood  and  listened.  The  voice  had  a 
familiar  ring;  the  song  was  not  yet  in  the  possession  of  the 
public,  being  known  only  to  a  few  of  her  own  household,  among 
whom  was  to  be  reckoned  Lohiau.  There  was  no  avoiding  the 
conclusion :  it  was  Lohiau. 

It  remains  to  tell  the  miracle  of  Lohiau's  reappearance  among 
men  in  living  form  and  at  this  time.  While  the  body  of  Lohiau 
lay  entombed  in  its  stony  shroud,  his  restless  spirit  fluttered 
away  and  sought  consolation  in  the  companionship  of  the  song- 
birds that  ranged  the  forests  of  Hawaii. 

When  the  magician  La'a,  who  lived  in  Kahiki,  contemplated 
the  degraded  condition  of  Lohiau,  alienated  from  all  the  springs 
of  human  affection,  living  as  a  wild  thing  in  the  desert,  he  de- 
termined on  his  rescue  and  despatched  Kolea  (plover),  one  of 
his  ancestral  kupuas,  to  fetch  him.  The  mission  of  Kolea  was 
not  a  success.  The  voice,  the  manner,  the  arguments  of  the 
bird  made  no  appeal  to  Lohiau ;  they  were,  in  fact,  distasteful 
to  him  and  rather  increased  his  devotion  to  his  other  bird- 
friends. 

"Well,  Kolea,  what  sort  of  a  place  is  Kahiki?"  asked  Lohiau. 

"A  most  charming  place,"  he  answered,  nodding  his  head  and 
uttering  his  call,  "Ko-le-a,  Ko-le-a." 

Lohiau  was  disgusted  with  his  performances  and  would  have 
nothing  more  to  do  with  Kolea. 


PELE  AND  HIIAKA — A  MYTH  237 

When  Kolea  returned  and  reported  his  failure  to  La'a,  that 
magician  sent  another  bird  on  the  same  errand,  one  of  more 
seductive  ways,  Ulili.  There  was  something  in  the  voice  and 
manner  of  Ulili  that  touched  the  fancy  and  won  the  heart  of 
Lohiau  at  once  and  he  began  to  follow  him.  Ulili  skilfully  lured 
him  on  and  at  last  brought  him  to  Kahiki  and  delivered  him  over 
to  his  master.  La'a  ministered  to  the  soul  of  Lohiau  with  such 
tenderness  and  skill  that  he  became  reconciled  once  more  to 
human  ways.  But  the  soul  of  Lohiau  still  remained  an  unhoused 
ghost,  and  at  times  ranged  afar  in  its  restless  excursions. 

Now  it  happened  that  at  the  very  time  when  these  events  were 
taking  place  Kane-milo-hai,  an  elder  brother  of  Pele,  was  voyag- 
ing from  Kahiki  to  Hawaii.  His  canoe  was  of  that  mystical  pat- 
tern, the  leho  (cowry)  in  which  Mawi  had  sailed.  While  in  the 
middle  of  the  leie-waho  channel  he  caught  sight  of  the  distracted 
spirit  of  Lohiau  fluttering  like  a  Mother  Carey's  chicken  over 
the  expanse  of  waters.  The  poor  ghost,  as  if  desirous  of  com- 
panionship, drew  nigh  and  presently  came  so  near  that  Kane- 
milo-hai  captured  it  and,  having  ensconced  it  in  his  ipu-holoho- 
lona,(a)  he  sailed  on  his  way. 

Reaching  Hawaii  and  coming  to  the  desolate  scene  of  Lohiau's 
tragedy,  he  recognized  a  charred  heap  as  the  former  bodily  resi- 
dence of  the  shivering  ghost  in  his  keeping.  He  broke  the  stony 
form  into  many  pieces  and  then,  by  the  magical  power  that  was 
his,  out  of  these  fragments  he  reconstructed  the  body  of  Lohiau, 
imparting  to  it  its  original  form  and  lineaments.  Into  this  body 
Kane-milo-hai  now  introduced  the  soul  and  Lohiau  lived  again. 

The  tide  of  new  life  surging  in  the  veins  of  Lohiau  stirred  in 
him  emotions  that  found  utterance  in  song: 

I  ola  no  au  i  ku'u  kino  wailua, 

I  a'e'a  mai  e  ke  'Hi  o  Kahiki, 

Ke  'lii  nana  i  a'e  ke  kai  uli. 

Kai  eleele,  kai  melemele. 

Kai  popolo-hua  mea  a  Kane ; 

I  ka  wa  i  po'i  ai  ke  Kai-a-ka-hina-lii  — 

Kai  mu,  kai  lewa.     Ho'opua  ke  ao  ia  Lohiau ; 

O  Lohiau  —  i  lono  oukou. 

Ola  e ;  ola  la :  ua  ola  Lohiau,  e ! 

O  Lohiau,  ho'i,  e! 

(o)  A  calabash,  often  covered  with  a  net.  used  by  a  fisherman  to  hold 
his  spare  hooks  and  lines  and,  by  the  traveler,  his  belongings. 


238  PELE  AND  HIIAKA — A  MYTH 

TRANSLATION 

I  lived,  but  'twas  only  my  soul; 

Then  came  Kahiki's  King  and  took  me  — 

The  King  who  sails  this  purple  and  blue, 

An  ocean,  now  black,  now  amber, 

The  dark  mottled  sea  of  Kane, 

The  sea  that  'whelmed  those  monarchs  of  old, 

A  sea  that  is  ghostly,  foreign,  strange. 

Lohiau  flowers  anew  in  the  sunlight ; 

It  is  I,  Lohiau!  Do  you  hear  it? 

New  life  has  come  to  Lohiau ! 

To  Lohiau,  aye,  to  Lohiau ! 

Having  come  to  himself,  Lohiau  sought  his  own.  His  chanc- 
ing at  Kou  and  his  appearance  at  the  halau  in  which  Pele-ula 
was  holding  her  kilu  performance,  and  on  the  very  evening  of 
Hiiaka's  arrival,  was  an  arrangement  of  converging  lines  that 
reflected  great  credit  on  the  god  of  Destiny. 

Lohiau  arrived  at  the  kilu  hall  just  in  time  to  witness  the  open- 
ing of  the  game.  Having  seated  himself  quietly  in  the  outskirts 
of  the  assembly,  he  begged  a  neighbor  to  permit  him,  as  a  favor, 
to  conceal  himself  under  the  ample  width  of  his  kihei,  exacting 
of  him  also  the  promise  not  to  betray  his  retreat.  Thus  hidden, 
he  could  see  without  being  seen.  The  sight  of  Hiiaka,  the  words 
of  her  song  —  he  had  heard  them  a  score  of  times  before  — 
stirred  within  him  a  thousand  memories.  Without  conscious 
effort  of  will,  the  words  of  his  response  sprang  from  his  heart 
almost  with  the  spontaneity  of  an  antiphonal  echo.  Let  us  bring 
together  the  two  cotyledons  of  this  song: 

O  ka  wai  mukiki  a'ala  lehua  o  ka  manu, 

O  ka  awa  ili  lena  i  ka  uka  o  Ka-li'u, 

O  ka  manu  aha'i  kau-laau  o  Puna :  — 

Aia  i  ka  laau  ka  awa  o  Puna. 

Mapu  wale  mai  ana  no  ia'u  kona  aloha, 

Hoolana  mai  ana  ia'u,  e  moe,  e ; 

A  e  moe  no,  e-e-e. 

And  now  comes  the  unexpected  antiphone  by  Lohiau : 


PELE  AND  HIIAKA — A  MYTH  239 

0  Puna,  lehua  ula  i  ka  papa ; 

1  ula  i  ka  papa  ka  lehua  o  Puna : 

Ke  kui  ia  mai  la  e  na  wahine  o  ka  Lua : 
Mai  ka  Lua  a'u  i  hele  mai  nei,  mai  Kilauea. 
Aloha  Kilauea,  ka  aina  a  ke  aloha. 

TRANSLATION 

Nectar  for  gods,  honeyed  lehua ; 
Food  for  the  birds,  bloom  of  lehua ; 
Pang  of  love,  the  yellow-barked  awa, 
Quaffed  by  the  dryads  in  Puna's  wilds; 
Bitter  the  sweet  of  Puna's  tree-awa. 
His  love  wafts  hither  to  me  from  dreamland  — 
The  cry  of  the  soul  for  love's  fond  touch ; 
And  who  would  forbid  the  soul's  demand  ! 

ANTIPHONE 

Puna's  plain  takes  the  color  of  scarlet  — 
Red  as  heart's  blood  the  bloom  of  lehua. 
The  nymphs  of  the  Pit  string  hearts  in  a  wreath  : 
Oh  the  pangs  of  the  Pit,  Kilauea  ! 
Still  turns  my  heart  to  Kilauea. 

We  must  leave  to  the  imagination  of  the  reader  the  scene  that 
occurred  when  Lohiau,  the  man  twice  called  back  from  the  dead, 
leaves  his  hiding  place  and  comes  into  Hiiaka's  encircling  arms 
lovingly  extended  to  him. 

Thus  was  accomplished  the  reunion  of  Hiiaka  and  Lohiau,  and 
thus  it  came  to  pass  that  these  two  human  streams  of  characters 
so  different,  in  defiance  of  powerful  influences  that  had  long  held 
them  apart,  were,  at  length,  turned  into  one  channel  —  that  of 
the  man,  not  wholly  earthly,  but  leavened  with  the  possibility  of 
vast  spiritual  attainment  under  the  tonic  discipline  of  affliction ; 
that  of  the  woman,  self-reliant,  resourceful,  yet  acutely  in  need  of 
affection ;  human  and  practical,  yet  feeling  after  the  divine,  con- 
scious of  daily  commerce  with  the  skies ;  and,  yet,  in  spite  of  all, 
in  bondage  to  that  universal  law  which  gives  to  the  smaller  and 
weaker  body  the  power  to  introduce  a  perturbation  into  the  orbit 
of  the  greater  and  to  pull  it  away  from  its  proper  trajectory. 

The  old  order  has  passed  away,  the  order  in  which  the  will  of 


240  PELE  AND  HIIAKA — A  MYTH 

Pele  has  ruled  almost  supreme,  regardless  of  the  younger,  the 
human,  race  which  is  fast  peopling  the  land  that  was  hers  in  the 
making.  Hitherto,  surrounded  by  a  cohort  of  willing  servants 
ready  at  all  times  to  sacrifice  themselves  to  her  caprice,  —  behold, 
a  new  spirit  has  leavened  the  whole  mass,  a  spirit  of  dissent  from 
the  supreme  selfishness  of  the  Vulcan  goddess,  and  the  foremost 
dissident  of  them  all  is  the  obedient  little  sister  who  was  first  in 
her  devotion  to  Pele,  the  warm-hearted  girl  whom  we  still  love  to 
call  Hiiaka-i-ka-poli-o-Pele. 


THE  END 


PELE  AND  HIIAKA — A  MYTH  241 

INDEX  OF  FIRST  LINES. 


A  cat'spaw  ruffles  the  Waianae  sea:  song  by  Hiiaka 161 

A  gust  of  wind  from  the  west :  song  by  Hiiaka 175 

A  hala  bunch  snatched  by  the  wind :  song  by  Hiiaka 68 

Ah ! — Aka,  and  you  Kilioe :  song  by  Hiiaka 136 

Aha,  my  will  has  snared  the  bird :  song  by  Hiiaka 175 

A  H ono-ma-ele  au,  i  Hono-ka-lani :  oli  by  Hiiaka 64 

Aia  la,  lele-iwi  o  Maka-hana-loa:  oli  by  Hiiaka 189 

Aia  no  ke  'kua  la  i  uka :  oli  by  Hiiaka 166 

A  ka  lae  ohi'a  i  Papa-lau-ahi:  oli  by  Hiiaka 10 

A  Kd-lalau,  a  Ke-c :  oli  by  Hiiaka 107 

A  ka  lihi  au  i  ka  hala  o  Hanalei:  oli  by  Lohiau 181 

A  ka  tuna  i  Kilauea :  pule  by  Hiiaka 148 

A  ka  luna  i  Pu'u-onioni :  oli  by  Hiiaka 20 

Ako  nanani  maka  i  Wawae-noho,  e:  oli  by  Hiiaka 135 

A  kulou  anei,  e  uwe  ana :  oli  by  Hiiaka 179 

Alas,  my  man,  alas :  song  by  Hiiaka 133 

Alas,  my  woman,  alas:  song  by  Lohiau's  wraith 132 

A  Lima-loa  i  ke  kaha :  oli  by  Hiiaka 134 

Aloha  ko'u  hoa  i  ka  ua  pua-kukui:  oli  by  Hiiaka 213 

Aloha  na  hale  o  makou  i  makamaka  ole:  oli  by  Lohiau.  . .  .  212 

Aloha,  Oahu,  e-e! :  travel  song  of  Pele XIII 

Aloha  o  Maui,  aloha,  e!:  travel  song  of  Pele XV 

Aloha  wale  ka  i'a  lamalama  o  ku'u  aina,  la:  oli  by  Mana 

mana-ia-kaluea    69 

Aloha  wale  ka  nikiniki:  oli  by  Lohiau 181 

Aloha  wale  ka  pali  o  Pi-na-na'i:  oli  by  Mana-mana-ia-ka- 

luea  72 

A  loko  au  o  Mahiki:  incantation  by  Hiiaka 51 

A  loko  au  o  Pana-eiva :  oli  by  Hiiaka 24 

A  luna  au  a  Polia-kea :  oli  by  Hiiaka 163 

A  luna  au  o  Poha-kea :  oli  by  Hiiaka 164 

A  luna  i  Wahine-kapu :  pule  by  Hiiaka 140 

A  luna  au  o  Wai-pi' o :  mele  uhau  by  Hiiaka 50 

A  makani  Kua-mu  Ichua  ko  uka:  oli  by  Hiiaka 166 

A  makani  pahele — hala  kou  Mailc-huna:  oli  by  Lohiau...  175 

A  makani  pua  la  lalo :  oli  by  Hiiaka 175 

A  Moolau,  i  ka  pna  o  ka  uhiiihi: 

Helele'i  inai  ana  ka  pua  o  Ko'o-ko'o-lau :  kanaenae  by  Hiiaka  52 


242  PELE  AND  HIIAKA — A  MYTH 

A  Mo'olau,  i  ka  pua  o  ka  uhiuhi, 

Pala  luhi  ehu  iho  la:  Mele  ho'uluulu  by  Hiiaka 53 

A  noho  ana :  oli  by  Hiiaka 65 

Aole  a'e  nei  ke  kane :  oli  by  Hiiaka 132 

Aole  e  make  ku'u  alii  ia  oe :  oli  by  Waihinano 79 

A  po  Kaena  i  ka  ehu  o  ke  kai:  oli  by  Wahine-oma'o 214 

A  Pu'u-lena,  i  Wahine-kapu  i  pua,  e :  oli  by  Mana-mana-ia- 

kaluea 72 

A  seething  whirl  of  ocean-mist :  song  by  Hiiaka 49 

As  I  journeyed  above  Wai-pi'o:  battle-song  by  Hiiaka 50 

A  standing  wonder,  Hilo  cliffs :  song  by  Hiiaka 29 

A  storm  and  wild  surf  in  the  Pit :  song  by  Hiiaka 203 

As  trembles  the  plank  at  Wailuku :  song  by  Hiiaka 74 

At  last,  my  dear  man,  at  last:  song  by  Hiiaka 131 

Attend,  O  Uli ;  a  prayer  this  for  life :  prayer  by  Hiiaka ....  145 

At  Wai-akea,  in  Hilo :  song  by  Hiiaka 27 

A  roar  as  of  surf,  on  the  hill  Moe-awa :  paean  by  Hiiaka ...  54 

Au  ma  ka  hula-ana :  oli  by  Hiiaka 48 

A  Wai-akea,  i  ka  Hilo-hana-kahl :  oli  by  Hiiaka 27 

Awake  now,  awake,  awake :  song  by  Hiiaka 12 

A  wind-squall  drives  the  canoes  in  flight:  song  by  Malae- 

ha'a-koa    110 

Ay,  lonely,  man-empty,  indeed:  song  by  Hiiaka 179 

Bethink  you,  I  come  from  Puna:  song  by  Hiiaka 172 

Bristling,  frumpy,  sits  Hilo :  song  by  Pele 6 

Come,  enter,  possess  and  inspire  me:  prayer  by  Hiiaka.  . . .  142 

Come  to  your  land  to  Kauai,  ye  hosts:  song  by  Hiiaka 137 

Content  you  now  with  your  god-work:  song  by  Hiiaka.  ...  12 

Cranky,  cranky  the  bridge :  song  by  Hiiaka 57 

Departments  of  the  gods  (note) 54 

Destruction  and  turmoil  in  the  Pit :  song  by  Paoa 226 

Down  rushes  the  wind  and  sweeps  along:  song  by  Hiiaka. .  168 

E  Aka,  e  Kilioe-i-ka-pua,  e :  oli  by  Hiiaka 136 

E  ala,  e  ala,  e  ala :  oli  by  Hiiaka 12 

E  ala,  e  ala,  e :  oli  by  Pau-o-pala'e 46 

E  Hiiaka-i-ka-poli-o-Pele,  e :  cry  of  the  victims  of  the  Mahiki  51 

Eia  ana  au,  e  Lakd :  pule  by  Hiiaka 142,  151 

E  Kaita-kahi-ma-hiku-lani  ma,  e:  inprecation  by  Hiiaka. . .  80 

E  Kini,  e  hiki  i  Kauai,  i  kou  aina :  oli  by  Hiiaka 137 


PELE  AND  HIIAKA — A  MYTH  243 

£  ku  ana  au  e  hele :  oli  by  Hiiaka 16 

E  ku'u  kane,  e :  oli  by  Hiiaka 133 

E  Lono,  e  Lono,  e  Lono-ku-lani:  pule  by  Hiiaka 150 

E  Maka-pu'u  nui,  kua  ke  au,  e :  oli  by  Maka-pu'u 87 

E  nihi  ka  hele  i  ka  uka  o  Puna :  oli  by  Hiiaka 31 

E  Pohaku  o  Kaua'i  i  kai,  e :  oli  by  Hiiaka 105 

E  Puna-hoa  i  Kai-pala-oa :  oli  by  Hiiaka 56 

£  W  ai-hinanano ,  wahine  a  ka  po'ipo'i,  e:  oli  by  Hiiaka. ...  75 

Failed,  failed  in  my  choicest  ambition:  song  by  Lohiau. ...  176 

Famed  Haupu,  the  mighty  hill :  song  by  Hiiaka 107 

Famous  Ka-ula  looms  crystal  clear:  song  by  Hiiaka 136 

Farewell  to  thee,  Maui,  farewell ! :  travel  song  of  Pele XV 

Farewell  to  thee,  Oahu :  travel  song  of  Pele XIV 

Firm  plant  the  pillar,  seal  of  our  love-pact:  song  by  Hiiaka  16 

Fixed  my  intent  for  the  lover-quest:  song  by  Hiiaka 16 

Fly,  Lani-loa,  fly  in  the  calm :  song  by  Hiiaka 97 

From  the  crest  of  Tremble  Hill :  song  by  Hiiaka 20 

From  the  forest  tongue  at  Papa-lau-ahi :  song  by  Hiiaka. . .  10 

From  the  Pit,  doubtless,  breathes  Pu'u-lena :  song  by  Hiiaka  1 1 

Front,  bright  as  the  moon :  exclamation  by  Pele's  women . .  192 

Give  us  of  this  water :  song  by  Hiiaka 58 

Ha' a  ka  lau  o  ka  i'a:  oli  by  Mana-mana-ia-kaluea 70 

Have  done  with  this  fool-hardy  swim :  song  by  Hiiaka 48 

He  ahui  hala  ko  Kapo-ula-kina'u:  oli  by  Hiiaka 67 

He  ahui  hala  na  ka  makani:  oli  by  Hiiaka 68 

Heed  well  your  way  in  upland  Puna :  song  by  Hiiaka 31 

He  makani  holo  uhd :  oli  by  Hiiaka 187 

He  makani  Kai-a-ulu  lalo  o  Waianae:  oli  by  Hiiaka 161 

Here's  a  blast  shall  posset  the  blood :  song  by  Hiiaka 187 

Here's  food  for  me  and  mine :  song  by  Pana-ewa 33 

Here  stand  I  begirt  for  travel :  song  by  Hiiaka 23 

Here  stand  I  in  stress,  Laka :  prayer  by  Hiiaka 143,    151 

He  ua  kui  lehua  ko  Pana-ewa :  oli  by  Hiiaka 14 

His  airy  fantoms  queer  the  eye :  song  by  Hiiaka 135 

Ho,  comrades  from  the  sacred  plateau:  prayer  by  Hiiaka. .  141 

Holo  Ka-ena,  la :  oli  by  Hiiaka 106 

Ho-mai,  ho'i,  ka  ivai,  e :  oli  by  Hiiaka 58 

Hookukti  ka  au-hula-ana  o  ka  pali :  oli  by  Hiiaka 48 

Hot  breath  from  the  sea-sand  waste :  song  by  Hiiaka 185 


244  PELE  AND  HIIAKA — A  MYTH 

How  dear  the  cliff  of  Pi-na-na'i:  song  by  Mana-mana-ia- 

kaluea 72 

How  dear  the  torch-caught  fish  of  my  home  land :  song  by 

Mana-mana-ia-kaluea     69 

How  precious  the  fillet  that  binds :  song  by  Lohiau 182 

Hui  iho  nei  ka  wa'a  a  Ka-moho-alii:  travel  song  of  Pele. . .  XI 

Hulihia  ka  Mauna :  oli  by  Paoa 225 

Hulihia  ka  mauna,  ivela  i  ke  ahi :  war-song  of  the  gods 43 

Hulihia  ka  mauna,  wela  i  ke  ahi :  oli  by  Lohiau 204 

Hulihia  ke  au,  ka  papa  hanua  o  kona  moku:  oli  by  Paoa. . . .  228 

Hulihia  ke  au,  pe'a  Halo  i  Akea :  oli  by  Paoa 219 

Hulihia  Kilauea,  po  i  ka  uahi :  oli  by  Hiiaka 197 

la  ho'uluulu  ia  mai  au :  pule  by  Hiiaka 141 

/  Akani-hia :  oli  by  Hiiaka 23 

la  Ole-pau,  ia  ka-Lani,  ke  Alii:  oli  by  Waihinano,  the  sor- 
ceress      76 

I  come  from  the  land  of  Puna :  song  by  Hiiaka 171 

I  enter  the  land  of  Mahiki :  incantation  by  Hiiaka 51 

I  hail  thee,  Malae-ha'a-koa :  song  by  Hiiaka 110 

/  i  au,  e  au  ma  kai  o  ka  hula  ana :  oli  by  Hiiaka 61 

I  lived,  but  'twas  only  my  soul :  song  by  Lohiau 238 

I  neighbor  the  land  of  the  wreath :  song  by  Lohiau 181 

Ino  Koolau,  e,  ino  Koolau :  oli  by  Hiiaka 90 

In  Puna's  famed  thickets  of  hala :  song  by  Lohiau 178 

In  the  heart  of  Pana-ewa :  song  by  Hiiaka 25 

In  the  jungle  of  Mo'o-lau :  rallying  song  by  Hiiaka 53 

In  the  wilds  of  Mo'olau:  rallying  song  by  Hiiaka 52 

/  ola  no  au  i  ku'u  kino  zvailua :  oli  by  Lohiau 237 

It  sobs  in  the  rain :  song  by  Hiiaka 24 

I  stand  ahigh  on  Poha-kea :  song  by  Hiiaka 165 

/  uka  kaua  i  Moe-awakea :  oli  by  Hiiaka 176 

I  venture  the  cliffs  of  Ka-lalau :  song  by  Lohiau 174 

I  walk  your  stormy  capes,  Koolau :  song  by  Hiiaka 88 

Ka-ala,  dewy  and  forest-clad :  song  by  Hiiaka 100 

Kaena  is  darkened  with  sea-mist:  song  by  Wahine-oma'o. .  215 

Kaena  Point  flies  on  its  way :  song  by  Hiiaka 102 

Ka-ena  speeds  along:  song  by  Hiiaka 106 

Kaena's  profile  fleets  through  the  calm :  song  by  Hiiaka. ...  158 

Ka-ena,  salty  and  barren :  song  by  Hiiaka 104 

Kahuli-huli,  e-e :  oli  by  Hiiaka 57 


PELE  AND  HIIAKA — A  MYTH  245 

Kaiko'o  Pu'u-moe-awa,  wawa  ka  laau:  paean  by  Hiiaka. . .  54 

Kalaku  Hilo  i  ka  ua  nui :  oli  by  Pele 6 

Ka-moho-alii  turned  his  canoe:  travel  song  by  Pele XII 

Kane-hoa  lifts  to  the  sky :  song  by  Hiiaka 91 

Kane-lau-apua — avatar  of   Kane    (note) 194 

Kauhi,  thou  watch-tower  of  heaven :  song  by  Hiiaka 93 

Ka-ula's  enwreathed  by  the  ocean :  song  by  Lohiau 177 

Kaumaha  ka  a'i  o  Hilo  i  ka  lehua :  oli  by  Hiiaka 59 

Kauwiki,  famous  in  story :  song  by  Hiiaka 66 

Ka  ivai  mukiki  ale  lehua  a  ka  manu:  oli  by  Hiiaka 30 

Ke  ahi  maka-pa  i  ka  la,  e :  oli  by  Hiiaka 186 

Ke  a'ina  mai  la  e  ka  wai :  oli  by  Hiiaka 98 

Ke  ha  a  la  Puna  i  ka  makani :  oli  by  Hiiaka 1 

Ke  hanai  a'e  la  ka  ua  i  ka  lani :  oli  by  Hiiaka 17 

Ke  hele  la  ka  au-hula-ana  o  Ka-lalau :  oli  by  Lohiau 174 

Ke  hooulu  an,  e  Kane-kapolei,  i  mua :  pule  by  Hiiaka 149 

Ke  iho  la  ka  makani;  oli  by  Hiiaka 168 

Ke  kahulihuli  a  ka  papa  o  Wailuku :  oli  by  Hiiaka 74 

Ke  kau  aloha  wale  mai  la  ka  ua,  e-e :  oli  by  Hiiaka 18 

Ke  ku  nei  aw  e  hele :  oli  by  Hiiaka 18 

Ke  ku  nei  au  e  hele,  a  noho  oe :  oli  by  Hiiaka 22 

Ke  ku  nei  makou  e  imi  kahi  e  noho  ai:  travel  song  of  Pele. .  XII 

Kela  pae  opua  i  ka  lani,  e :  oli  by  Hiiaka 36 

Ke  lei  mai  la  Ka-ula  i  ke  kai,  e :  oli  by  Lohiau 177 

Ke  uwa  ia  mai  la  e  ka  ua:  oli  by  Hiiaka 24 

Ki'eki'e  Kane-hoa-lani :  oli  by  Hiiaka 91 

Kilauea  breaks  forth :  smoke  blurs  the  day :  song  by  Hiiaka  199 

Kindly  falls  the  rain  from  heaven :  song  by  Hiiaka 18 

Kinsmen,  allies,  travel-mates :  song  by  Hiiaka 65 

Komo  i  ka  nahele  ulu  hinalo  :  oli  by  Hiiaka 97 

Kua  loloa  Ke'dau  i  ka  nahele  hala:  oli  by  Hiiaka 34 

Kua-mu  pays  toll  to  the  forest :  song  by  Hiiaka 166 

Kui  na  apiki  lei  hele :  oli  by  Hiiaka 84 

Kui  na  ohi'a  hele  i  ke  kaha,  e :  oli  by  Hiiaka 83 

Ku  kila  ke  kaunu  moe  ipo :  oli  by  Hiiaka 16 

Kukulu  ka  makia  a  ka  huaka'i  hele  moe  ipo :  oli  by  Hiiaka. .  15 

Kuli'a,  e  Uli,  ka  pule  kola  ma  ola:  pule  by  Pau-o-pala's . ...  37 

Kulia,  e  Uli :  pule  by  Hiiaka 144 

Kulia,  e  Uli,  ka  pule  kanaenae  ola:  pule  by  Hiiaka 146 

Kulia  ke  kahuna  i-mua :  pule  by  Hiiaka 138 

Ku  makou  e  hele  me  ku'u  mau  poki'i  aloha:  travel  song  of 

Pele  X 


246  PELE  AND  HIIAKA — A  MYTH 

Ku-mauna,  a  rain  god  (note) 211 

Ku'u  aikane  i  ke  awa  lau  o  Pu'uloa:  oli  by  Hiiaka 167 

Ku'u  akua  i  ka  hale  hau:  oli  by  Hiiaka 96 

Ku'u  hoa  i  ka  Hi  hau  o  Mans. :  oli  by  Lohiau 180 

Ku'u  hoa  i  ke  kawelu  oho  o  Malae-lua :  oli  by  Lohiau 180 

Kunihi  Kaena,  holo  i  ka  malie :  oli  by  Hiiaka 157 

Kunihi  ka  mauna  i  ka  la'i,  e :  oli  by  Hiiaka 109 

Kupu  maikai  a'e  la :  oli  by  Noho-a-mo'o 59 

Ku'u  kane  i  ka  makani  hau  alia :  oli  by  Hiiaka 185 

Ku'u  kane  i  ka  pali  kauhuhu :  oli  by  Hiiaka 86 

Ku'u  kane  i  ka  makani  Kilihau,  Kiliopu :  oli  by  Hiiaka 133 

Ku'u  kane  i  ka  pali  o  Haena :  oli  by  Hiiaka 131 

Ku'u  wahine,  e :  oli  by  Lohiau's  wraith 132 

Lele  ana  o  Ka-ena :  oli'  by  Hiiaka 100 

Lele  Lani-loa,  ua  malie :  oli  by  Hiiaka 97 

Let  the  drum,  tho  torn,  snarl  out  the  law :  inset  to  song 121 

Let  us  sound  it  aloud :  song  by  Hiiaka 23 

Like  a  cloud  you  fleet  by :  song  by  Pau-o-pala'e 65 

Lilo  i  Puna,  lilo  i  Puna :  oli  by  Hiiaka 55 

Little  fish  with  wicked  eye:  song  by  Mana-mana-ia-Kaluea .  71 

Liu' a  ke  kaJw,  o  Ka-ena,  ivela  i  ka  La:  oli  by  Hiiaka 103 

Long  is  the  reach  of  Keaau's  palms :  song  by  Hiiaka 34 

Lu'ulu'u  Hanalei  i  ka  ua  nui :  oli  by  Pele 5 

Mahina  ke  alo :  exclamation  by  Pele's  women 192 

Mai  Puna  au,  e,  mai  Puna :  oli  by  Hiiaka 171 

Mai  Puna  au,  e,  mai  Puna  au :  oli  by  Hiiaka 172 

Makalii  lua  ka  La  ia  Ka-wai-hoa:  Hawaiian  song 210 

Maka-pu'u  dwells  at  the  Cape :  song  by  Hiiaka 87 

Malei,  a  female  kupua  (note) 88 

Mana,  thou  land  of  the  godling  host :  song  by  Hiiaka 159 

Man  faints  if  he  travels  till  night-fall:  song  by  Hiiaka. ...  89 

Mate  mine  through  grassy  meads,  awave:  song  by  Lohiau  180 

Mau  a'alina  oe  mauka  o  Ka-la-ke-ahi:  oli  by  Paoa 217 

Mehameha,  kanaka  ole,  ka  ho'i:  oli  by  Hiiaka 179 

Me  he  uahi  mahu,  la :  oli  by  Hiiaka 49 

Moe  e  no  Wai-alua  ke  Koolau  :oli  by  Lohiau 182 

My  fish  are  adance  on  the  waves:  song  by  Mana-mana-ia 

kaluea 70 

My  foot  still  shod  for  travel :  song  by  Hiiaka 19 

My  god  of  the  chilly  mansion :  song  by  Hiiaka 96 

My  heart  beats  high  at  your  venture :  song  by  Hiiaka 62 


PELE  AND  HIIAKA — A  MYTH  247 

My  lord  shall  succumb  not  to  you :  counter-charm  by  Wai- 

hinano 79 

My  love  to  the  homes  made  desolate :  swan-song  by  Lohiau  212 

My  love  to  thee,  mate  of  the  sifting  rain:  song  by  Hiiaka. .  213 

My  man  of  the  wind-driven  mist :  song  by  Hiiaka 133 

Nani  ku  a  ka  Hilo  pali-ku :  oli  by  Hiiaka 29 

Nectar  for  gods,  honeyed  lehua :  song  by  Hiiaka 239 

Noho  ana  Maka-pu'u  i  ka  lae :  oli  by  Hiiaka 87 

No  ka  Lua  paha  ia  makani,  o  ka  Pu'u-lena:  oli  by  Hiiaka. .  10 

No  luna  ka  hala,  e :  oli  by  Mana-mana-ia-kaluea 71 

O  bird  that  sips  with  delight :  song  by  Hiiaka 14 

O  Daughter  of  heaven :  serenade  by  Pau-o-pala'e 47 

O  fellow  mine  on  the  stair-like  cliff:  song  by  Hiiaka 87 

Off  the  coast  of  Lalau,  off  Ke-e :  song  by  Hiiaka 107 

Of  Pele,  her  warfare  in  Kahiki :  song  by  Malae-ha'a-koa  and 

wife 124 

O  Haupu,  mauna  ki'eki'e :  oli  by  Hiiaka 107 

O  Haupu,  mauna  kilohana :  oli  by  Lohiau 183 

O  hele  ana  oe,  e  ka  noe,  e  ka  awa :  oli  by  Pau-o-pala'e 65 

O  Hiiaka  ka  wahine:  oli  by  Hiiaka 191 

O  Hiiaka-of-Pele's-heart :  cry  of  the  victims  of  the  Mahiki  51 

O  honey-dew  sipped  by  the  bird :  song  by  Hiiaka 31 

O  hookb  ia  aku  oe :  oli  by  Hiiaka 11 

Oh  Maka-pu'u,  the  famous :  song  about  Maka-pu'u 88 

O  Ka-ala,  kuahiwi  mauna  kehau :  oli  by  Hiiaka 100 

O  ka  eha  a  ke  aloha  ke  lalawe  nei ;  oli  by  Lohiau 178 

O  ka  i'a  iki  maka  inoino :  oli  by  Mana-mana-ia-kaluea 70 

O  Ka-lalau,  pali  a'ala  ho'i,  e :  oli  by  Hiiaka 159 

O  ka  leo  o  ke  kanaka  hookahi,  mailuna  mai :  oli  by  Pele ....  42 

O  ka  manu  mukimuk'i :  oli  by  Hiiaka 14 

O  kaua  a  Pele  i  hakd  i  Kahiki:  oli  by  Malae-ha'a-koa  and 

wife 112 

O  Kau-akahi-ma-hiku-lani :  imprecation  by  Hiiaka 81 

O  Kauhi  ke  i-maka-o-ka-lani :  oli  by  Hiiaka 92 

O  Ka-ula  nui  ka  i  akaka :  oli  by  Hiiaka 135 

O  Kauwki,  mauna  ki'eki'e :  oli  by  Hiiaka 66 

O  ka  ivai  mukiki  a'ala  lehua  o  ka  manu :  oli  by  Hiiaka 238 

O  kukulu  ka  pahu  a  ka  leo  hokiki  kanawai :  inset  to  oli 121 

O  ku,  o  ka  o  Wahvne-oma'o :  oli  by  Wahine-oma'o 184 

O  ku'u  manawa  na'e  ka  i  hei  i  ka  moe :  oli  by  Hiiaka 175 


248  PELE  AND  HIIAKA — A  MYTH 

Ola  ia  kini!  ke  a  mai  la  ke  ahi,  e-e :  oli  by  Pana-ewa 32 

O  Lono,  O  Lono,  God  Lono  on  high :  prayer  by  Hiiaka 150 

O  Malae-ha'a-koa,  lawaia  o  ka  pali:  oli  by  Hiiaka 110 

O  Mana,  aina  a  ke  Akua,  e-e :  oli  by  Hiiaka 159 

O  maw  a'alina  oe :  oli  by  Paoa 218 

One's  strength  is  exhausted,  climbing,  climbing:  song  by 

Hiiaka 32 

On  the  heights  about  Kilauea :  prayer  by  Hiiaka 148 

On  the  heights  of  Poha-kea :  song  by  Hiiaka 163 

Ooe  ia,  e  ka  wahine  ai  laau  o  Puna ;  oli  by  Malae-ha'a-koa  111 

O  Pana-ewa,  ohi'a  loloa :  oli  by  Hiiaka 33 

O  Pele  la  ko'u  akua :  oli  by  Kauhi  ke  i-maka-o-ka-lani ....  93 

O  Puna-hoa  and  Kai-pala-oa :  song  by  Hiiaka 56 

O  Puna  kai  kuwd  i  ka  hala :  oli  by  Hiiaka 2 

O  Puna,  lehua  ula  i  ka  papa :  oli  by  Lohiau 239 

O  Puna  nahele  ulu  hala  o  Kalukalu :  oli  by  Lohiau 178 

O  sea-planted  Rock  of  Kaua'i :  song  by  Hiiaka 105 

O  IVaialua,  kai  leo  nui :  oli  by  Hiiaka 99 

O  Wai-alua,  la'-i  eha,  e :  oli  by  Hiiaka 99 

O  Waihinano,  thou  soul-grabber:  song  by  Hiiaka 76 

Owau  e  hele  i  na  lae  ino  o  Koolau :  oli  by  Hiiaka 88 

Pa  mai  ka  makani  o  ka  lele  wa'a,  e:  oli  by  Malae-ha'a-koa  110 

Pana-ewa,  a  tall  ohi'a :  song  by  Hiiaka 33 

Pana-ewa's  rain  beats  down  the  lehuas :  song  by  Hiiaka ....  14 

Pau  ke  aho  i  ke  kahawai  lau  o  Hilo :  oli  by  Hiiaka 32 

Pau  Puna,  ua  koele  ka  papa :  pule  by  Lohiau 208 

Pele  indeed  is  my  good :  song  by  Kauhi  ke  i-maka-o-ka-lani  95 

Pohaku  o  Kaua'i  (note)   104 

Popo'i,  haki  kaiko'o  ka  lua:  oli  by  Hiiaka 202 

Popo  ke  kapa  o  ka  wahine :  oli  of  the  ghost-god  Hina-hina- 

ku-i-ka-pali 61 

Po  Puna  i  ka  uwahi  ku'i  maka  lehua :  oli  by  Hiiaka 170 

Provide  you  a  bundle  of  wreaths :  song  by  Hiiaka 84 

Provide  you  wreaths  of  ohi'a :  song  by  Hiiaka 83 

Puanaiea  ke  kanaka :  oli  by  Hiiaka 89 

Puka  mai  ka  Wahine  mai  loko  mai  o  ka  Lua :  oli  by  Hiiaka  194 

Puna  is  ravaged,  its  levels  fire-baked :  prayer  by  Lohiau . . .  209 

Puna's  a-dance  in  the  breeze :  song  by  Hiiaka 2 

Puna's  day  is  turned  into  night:  song  by  Hiiaka 171 

Puna's  plain  takes  the  color  of  scarlet :  song  by  Lohiau ....  239 

Punohounohu  i  ka  lani:  oli  by  Hiiaka 21 


PELE  AND  HIIAKA — A  MYTH  249 

Pu'u-lena  breathes  a  furnace  blast :  prayer  by  Lohiau 193 

Rough  weather  at  Hono-kohau:  song  by  Mana-mana-ia- 

kaluea 70 

Scattered  through  Puna,  scattered  through  Puna:  song  by 

Hiiaka 55 

See  the  cape  that's  a  funeral  pyre :  song  by  Hiiaka 190 

She  has  grown  a  fine  figure:  song  by  Noho-a-mo'o 60 

Speed,  O  Uli,  this  prayer  for  health:  prayer  by  Hiiaka. . . .  147 

Stand  in  the  breach,  O  Uli:  prayer    by  Paw-o-pala'e 40 

Stand  to  the  fore,  O  Priest;  shrink  not:  prayer  by  Hiiaka. .  139 

The  clustered  hala  is  Kapo's  shield :  song  by  Hiiaka 67 

The  deed  this  of  Lima-loa :  song  of  Hiiaka 134 

The  flim  and  the  flam :  song  by  Wahine-oma'o 184 

The  fire-split  rocks  bombard  the  sun :  song  by  Hiiaka 186 

The  god  is  at  work  in  the  hills :  song  by  Hiiaka 166 

The  hala,  tossed  down  from  the  cliff :  song  by  Mana-mana- 

ia-kaluea 71 

The  land  of  Wahine-kapu :  song  by  Mana-mana-ia-kaluea . .  72 

The  lily  tufts  of  Ihu-koko :  song  by  Hiiaka 98 

The  mountain  turns  the  cold  shoulder:  song  by  Hiiaka. . . .  109 
The  mount  is  convulsed,  it  belches  flame:  war-song  of  the 

gods 44 

The  Mount  is  convulsed ;  the  surging  fire :  song  by  Lohiau  206 

The  neck  of  Hilo  is  heavy :  song  by  Hiiaka 59 

The  pit-smoke  blankets  the  heavens:  song  by  Hiiaka 21 

The  rain  doth  replenish  the  heavens :  song  by  Hiiaka 17 

There's  turmoil  and  heaving  of  strata:  song  by  Paoa 231 

The  sentence  of  death  is  affirmed :  song  by  Hiiaka 77 

The  smart  of  love  o'erwhelms  me:  song  by  Lohiau 178 

The  stars  are  on  fire,  and  the  moon :  song  by  Lohiau 211 

The  upland  lehua  is  clinker-heaped :  song  by  Hiiaka 108 

The  voice  from  above  of  a  man  supreme:  song  by  Pele. ...  43 

The  voice  of  Puna's  sea  resounds :  song  by  Hiiaka 2 

The  volant  breath  of  the  maile :  song  by  Lohiau 176 

The  world  is  convulsed ;  the  earth-plates  sink 223 

The  Woman  comes  forth  from  the  Pit:  song  by  Hiiaka. . . .  196 

The  women  bundle  their  garments :  song  by  the  ghost-god  61 

This,  surely,  is  not  the  lover :  song  by  Hiiaka 132 

Thou  art  she,  O  tree-eater  of  Puna :  song  by  Malae-ha'a-koa  111 


250  PELE  AND  HIIAKA — A  MYTH 

Thou  bundle  of  scars  from  a  fiery  day :  song  by  Paoa 217 

Thou  mount  of  enchantment,  Haupu:  song  by  Lohiau. . . .  183 

Tight-pressed  is  Hanalei's  throng:  song  by  Pele 5 

To  Ole-pau,  the  heavenly,  the  King:  song  by  Waihinano, 

the  sorceress 77 

To  swim  this  tossing  sea :  song  by  Hiiaka     48 

To  the  temple,  its  healing  rite :  prayer  by  Hiiaka 150 

Two  rivers  that  chafe  their  banks :  song  by  Lohiau 183 

Twas  maid  Hiiaka  plucked  the  bloom:  song  by  Hiiaka 191 

Ua  ino  Hono-kohau;  he  Ulu-au  mii  ka  makani:  oli  by  Mana- 

mana-ia-kaluea 69 

Ua  make  ia :  oli  by  Hiiaka 77 

Ua  pu'e  ia  e  ke  one  ka  lehua  o  uka:  oli  by  Hiiaka 108 

Ua  wela  Pu'-lena  i  ke  ahi :  pule  by  Lohiau 193 

Unstable  the  bridge :  song  by  Hiiaka 58 

Vile,  vile  is  the  Koolau  weather :  song  by  Hiiaka 90 

Wai-alua  has  a  fourfold  charm :  song  by  Hiiaka 99 

Wai-alua,  land  of  the  sounding  sea :  song  by  Hiiaka 99 

We  enter  the  fragrant  groves :  song  by  Hiiaka 98 

Wehe'a  iho  nei  loko  o  ka  moe :  oli  by  Lohiau 176 

Wela  ka  hoku,  ka  Maldma :  oli  by  Lohiau 210 

We  meet  at  Ewa's  leaf-shaped  lagoon,  friend:  song  by 

Hiiaka 167 

We  stood  to  sail  with  my  kindred  beloved:  travel  song  of 

Pele XI 

We  went  to  look  for  a  biding  place:  travel  song  of  Pele. . . .  XIII 

While  I  stand  ready  for  travel :  song  by  Hiiaka 17 

Will  the  orphan  now  hang  his  head :  song  by  Hiiaka 179 

With  pillowed  neck  I  lay,  face  to  heaven:  song  by  Hiiaka. .  64 

Wondrous  small  looks  the  Sun  o'er  Waihoa 210 

Yoke- fellow  in  toil  at  Mand:  song  by  Lohiau 180 

Yon  group  of  god-forms,  that  float:  song  by  Hiiaka 36 

Your  verdant  walls,  Lalau :  song  by  Hiiaka 159 

You  shall  bed  with  me  in  open  day :  song  by  Hiiaka 176 

You've  encased  him  tight  in  a  lava  shell :  song  by  Paoa. . . .  219 


ILLUSTRATIONS 


Page 
N.  B.  EMERSON  Frontispiece 

THE  CRATER  OF  KILAUEA                         -  -      By  R.  K.  Bonine  -        1 

HALEMAUMAU— THE  LAKE  OF  FIRE  -  -  By  R.  W.  Perkins  97 

THE  CLIFFS  OF  KALALAU  -    By  R.  J.  Baker  144 

THE  DESCENT  FROM  THE  CLIFFS  -    By  J.  M.  Fraser  -     160 

THE  GOD  IS  AT  WORK  IN  THE  HILLS      -  By  A.  W.  Emerson  -     176 


1178C3 


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